LIBRARY OF CONGRESS. 

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UNITED STATES OF AMERICA. 



ANGELOLOGY: 

PART I. 

HOLY ANGELS, 



BY / 



Rev. Thomas McCague. 



'Man did eat angels' food." — Psalm Ixxviii. 25. 
"This is the bread which eometh down from heaven, 
that a man may eat thereof, and not die." — John vi. 50. 



OMAHA: 

Rxfus Johnson. Printer. 
1892. 



Copyright. 1892. by Rev. Thomas McCague. 



GOOD ANGELS. 



PREFACE. 



The design of this treatise is to inquire into Angel- 
ologv as taught in the Scriptures. 

The primary meaning of the word Angel is "one 
sent" 4 'a messenger." Let this suffice to introduce the 
subject. 

Address, 

Rev. Thos. McCague, 

936 N. 24th St., Omaha, Neb. 



VI 



ANGELOLOGY. 



CONTENTS. 
♦ 

Page 

Holy Angels Script urally Considered Preface. 

First. — No Account of Their Creation 9 

Seco7id. — A Separate Order Doubtful 10 

Third. — A Marvelous Creation Introduced 10 

The New-Creation Considered. . . 11 

Fourth — This Latter Creation in Harmony with the Word. ... 12 

The Angel of the Lord 12 

Michael 22 

Gabriel 24 

Other Angels^. 34 

Fifth. — The Person and Work of the Lord Jesus Christ in 

Angelology. In Creation. In Redemption 87 

Sixth. — The Holy Spirit's Person and W 7 ork in the same. In 
Creation. In Redemption. Their Joint Work 

Considered 94 

Seventh. — This View Honors God. 1st. It gives all Glory to 
Him. 2d. It Restores and Establishes the New- 
Creation in its Place 148 

Conclusion 176 



GOOD ANGELS. vii 

INDEX 

OF 

4 'Angel' '-Texts with Explanation. 



Texts. Page 

Matthew 25:31-46 45 

'* 25 aud Revelations 19 Compared 49 

Matthew 13:24, 30, 36-40 54 

1 Corinthians 5:2, 3 55 

2 Thessalonians 1:7-10 55 

Hebrews 1st and 2d Chapters 56 

" 12:22 70 

13-2 '• 71 

2d Peter 2:4 72 

Job 38:6, 7 75 

1st Peter 1:12 80 

Matthew 22:30 and its parallels, Mark and Luke, 83 

Psalms 78:25 85 

Isaiah 63:8-10 98 

Acts 7:51 99 

Revelations 1:1 100 

" 22:8, 9 101 

Acts 10: 3, 4, 7, 19, 20, 30 104 

Acts 8:26, 29, 39 105 

Acts 27:23; 23:11; 18:9, 10; 16:6-10 106 

Revelations 1:16 107 

lf 4:5 : 108 

12:7-11.: in 



viii 



AXGELOLOGY. 



1 Timothy 5:21 118 

Psalm 34:7 129 

Revelations 21:12 with Ezekiel 48:31-35 131 

Matthew iS:io 132 

4:6 , 135 1 

Acts 12:15 138 \ 

2 Kings 19:35 139 

Genesis 2S:ii, 12 140 

32:1 140 1 

Colossians 2:18, J9 165 

Daniel 3:28, 25 174 

"• 6:22 174 ] 

Genesis 3:24; Psa. 99:1; Ezek. 10:15, 22 > with Dan. 7:9,27, 

and Revelations chapters 4, 5 174 

For other texts explanatory of the whole subject. I 
refer the reader to the treatise itself. 



PART I. 
Hd)ly Amgj@1s. 

HEN holy angels are spoken of in the Word, it 
cannot, as we believe, refer to a separate order of 
creation from man. 

First. We have no account of their crea- 
tion, as a separate class or order. 




We have a definite account of the creation of man, 
as the origin of the human family; of beasts, fish, fowls, 
and all that have life, as recorded in Genesis; but no 



IO 



ANGEIX)IX)GY. 



record of angels. Indeed, I think such a creation as a 
separate order from men, cannot be found in the Bible. 

Second. We have no satisfactory evidence 
of the existence of a separate order of angels 
before the creation of man. 

That the devil, or Satan, existed before, and became 
the malicious deceiver and destroyer of the human race, 
will not be denied by any who have a reverence for the 
Word of God. There are too many passages of Scrip- 
ture to gainsay or deny it. 

As to when and how he was created and fell, the 
Scriptures are either silent, or at most, leave them to be 
inferred. These things do not particularly concern us. 

Third. There is another creation brought 
to light in the Word, that most marvelously 
honors and glorifies God, bringing to view His 
essential character and attributes, not of wisdom 
and creative power only, but of love, mercy, 
justice, benevolence; and, at the same time 
stoops down and takes hold of fallen men and 
women, and lifts them to an exalted height of 
dignity and glory. 

It is to this creation, that, we believe, the Scriptures 



GOOD ANGELS. 



1 1 



allude when speaking of "holy angels." Other names 
are applied to the same, according to their character, 
and special service in which they are engaged; as "holy 
ones," or "Saints," "Sons of God;" "Servants of God, 
and of the Lord Jesus Christ," "Holy Men of God," 
"Prophets," "Apostles," etc. 

This creation is called "the new creature," or rather 
"the new creation," "the new man," "a being born 
again." 2d Cor. 5:17. "If any man be in Christ, he 
is a new creature: Old things are passed away; behold, 
all things are become new." Gal. 6:15. "In Christ 
Jesus, neither circumcision availeth anything, nor un- 
circumcision, but a new creature" (Creation.) Eph. 
4:24. "And that ye put on the new man, which after 
God, is created in righteousness and true holiness." 
John 1:12-13. "Born * * of God." John 3:3-5. 
"Born Again," "Born of water and of the spirit." 

This wonderful creation is immediately effected by 
the Spirit or power of God through faith. Eph. 2:5-8. 
"Even when we were dead in sins, hath (he) quickened 
us together with Christ. * * * For by grace are ye 
saved through faith; and that not of yourselves, it is the 
gift of God." 

Truly, our relationship becomes most intimate with 
God through our Lord Jesus Christ. It is beyond our 
comprehension — "It is high. I cannot attain unto it" 



12 



ANGEL0L0GY, 



When, therefore, we speak of men as 1 'angels," of 
employed as ' 'angels, " we are not left in dcubt and un- 
certainty with regard to their creation, existence, or 
their exaltation. But when we come to apply the term 
4 'angels" to a distinct and separate order of creation from 
man, we find these things exceedingly obscure, if found 
at all. 

We conclude, therefore, 

Fourth. That when angels are spoken of 
in the Scriptures, it is far more in harmony 
with the Word to apply the teaching to men 
and to the Lord, the Son of Man himself, under 
certain conditions, than to any other class or 
order of beings, distinct and separate from man. 

It is to this last proposition or statement that we 
now turn our attention. 

ist. We begin with what, we believe, is the chief or 
Head Angel of all. 

If we carefully examine both the Old and New Tes- 
taments, we will find there is one particular, or special, 
angel, more frequently referred to than all others. He 
is designated as "The Angel of the Lord," The Angel," 
sometimes "The Angel of God." In Genesis and Zech- 



GOOD ANGELS. 



13 



ariah alone, he is mentioned twenty-four times, and 
many other times throughout the Bible. 

I will only call the reader's attention to a few chap- 
ters for perusal. Gen. 16,21,22,31; Ex. 3:1-6; Zech. 
1,3,4,5,6 chapters; Hos. 12:1-3; Luke 1 : 11-38 inclusive; 
Jude 9th verse. To some of these and to others I will 
refer afterwards. 

The very appearance of this special angel and his 
mode of address show clearly that he is no ordinary per- 
sonage. In fact, it sets forth unmistakably his divine 
character. He is spoken of in several of these records 
as "the Lord," or "God." 

In connection, also, there is clearly indicated anoth- 
er feature of this angel's character, and that is his 
human. He is called and definitely spoken of "as a 
man." He not only appears as God talking with men, 
that is, with authority, power, prescience, and glory, above 
any mere creature; but also talking, speaking, acting 
as a man with men. 

We will read and examine a few passages of Scrip- 
ture in this connection. 

Gen. 16:7,9-11,13. Here he is called "The Angel 
of the Lord" four times; "The Lord" twice, and "God" 
once. "And she called the name of the Lord that 
spake unto her, Thou God seest me." Tenth verse 
also says: "/will multiply thy seed exceedingly," that 



14 ANGELOtOGY, 

is, ''The Angel of the Lord" said it. This leaves no 
doubt or question as to the divine character of the 
speaker. 

Gen. 18:2,13,14,16,17,22, with chap. 19:1,5, 10,12, 
15,17,22. We have in this account first ' 'three men.'' 
Then the Lord, the chief one of the three, remains to 
converse with Abraham, while the other two pass on to- 
wards Sodom; and upon their entrance into Sodom, they 
are called "angels." Subsequently they are spoken 
of on four different occasions as "men;" and once again 
as "angels." In the meantime, the Lord, the third one, 
having joined them, becomes the principal speaker, in 
the deliverance of Lot, and in the terrible overthrow of 
Sodom. 

Thus we have the Lord appearing as a man, and in 
company with other men, who are also called angels; es- 
tablishing the divine and hnman nature or character 
of the Chief, or Leader; and the human character of the 
other two angels. 

Another passage in Gen. 32:24: "And there wres- 
tled a man with him until the breaking of day." This 
man was none other than "the Lord" or "God." See 
verses 26-30. "And he (Jacob) said, I will not let thee 
go, except thou bless me. * * * And he blessed 
him there. And Jacob called the name of the place 
Peniel: for I have seen God face to face, and my life is 



GOOD ANGELS. 



15 



preserved. " In Hosea 12:4, this man is termed "The 
Angel." "He had power over the angel and prevailed." 

Another example of this interchangable use of these 
terms, "The angel of the Lord," "A man of God," and 
at the same time the Lord himself is the speaker, or, as 
Manoah said, verse 22, "We shall surely die because we 
have seen God," is found in Judges 13th chapter through- 
out. 

Again in Zech. 1:8-13, etc., is one of the most 
striking examples of the true nature and character of 
this special angel of the Lord. The prophet says: "I 
saw by night, and behold a man, riding upon a red horse 
and he stood among the myrtle trees that were in the 
bottom, and behind him were there red horses, speckled, 
and white. Then said I, O my Lord, what are these? 
And the angel that talked with me said unto me, I will 
show thee what these be. And the man that stood 
among the myrtle trees answered and said: * * * * 
And they answered the angel of the Lord that stood 
among the myrtle trees, etc. Then the angel of the 
Lord answered and said, O Lord of hosts, how long 
wilt thou not have mercy on Jerusalem ? etc. And the 
Lord answered the angel that talked with me with good 
and comfortable words." 

First — The "man" that stood among the myrtle 



i6 



ANGELOLOGY. 



trees is the "angel of the Lord; the two terms inter- 
changeably used. 

Second — The meditorial character of this personage 
is brought out in his intercession to the Lord (Jehovah 
of hosts) in behalf of Jerusalem and Judah, and his 
prayer is answered. This "man," "angel," has after- 
ward much to do in all the first part of this prophetical 
book. It manifestly brings out his mediatorial God-man 
character, as well as his Chief Angelic. And, as we 
may well infer, the angelic character of his associates 
behind him, the 4 'red horses speckled, and white." (See 
also 6th chapter.) 

In the New Testament also, after his incarnation, 
death and resurrection, this same angel of the Lord 
appears in the same character as in the Old. 

In Math. 28:2-6. Soon after his resurrection, at 
early dawn, toward the first of the w 7 eek, 1 'There was a 
great earthquake; for the angel (Gr. an angel) of the 
Lord descended from heaven, and came and rolled back 
the stone from the door and sat upon it. His counte- 
nance was like lightning, and his raiment- w 7 hite as snow, 
and from fear of him the keepers did shake and become 
as dead men." Mark, speaking of the same event, 
chapter 16:5; ''A young man" is seen sitting on the right 
side, but from the description and the effects of fear and 



GOOD ANGELS. 



dread, he manifestly is the same personage as "the 
angel" in Mathew. 

In Luke 24:4, "two men" are seen and spoken of 
clothed in "shining garments," and the same fear and 
dread seized hold of those who witnessed them. In 
other words, not only the chief angel is seen and spoken 
of, but also another man with him. 

In John 20:11-12, etc., Man' Magdalene saw "two 
angels' in white, sitting one at the head and the other 
at the feet of the place where Jesus had lain, and they 
talked with her. Then she "turned herself back and 
saw Jesus standing but knew him not;" but soon he 
presented himself to her plainly and she addressed him 
as she had been wont to do, "Raboni!" which is 
to say, Master! Here the chief angel had another 
with him; and this principal one was the same Jesus, as 
we infer from the close connection, whom she first 
addressed as the gardener and afterwards "Raboni; 
that is to say, Master." 

Then again, after He ascended into heaven, it is 
said in Acts 1:9-11; "And while they looked stead- 
fastly toward heaven as he went up, behold two men 
stood by them "in white apparel." The same shining 
apparel and an exceedingly important and far-reaching 
address. 

Still once more, in Acts 10:3-7,30: "An angel of 
God" appears to Cornelius, and yet in the 30th verse, he 



iS 



ANGELOLOGY. 



(Cornelius) speaks of him as a man: "A man stood 
before me in bright clothing." 

Certainly, the use of these interchangeable terms to 
designate the same person, or persons, is not without 
design. There is a reason for it. God does not thus 
play with words. His very words are words of his choice, 
words of inspiration, and refer to no other one, as we 
conclude; but first, to the Chief of all the angels, the Son 
of Man, the Son of God, the second person of the God- 
head, the Redeemer and Savior of the hosts God gave 
him; John 17:1-5; 3:13; 6:38,50-52,62; and, second, to His 
redeemed associates from among men, whether in heaven 
or in earth. God treats with this sinful, fallen world, 
both before and after the incarnation, through this Per- 
fect Mem, This is apparent in the Scriptures through 
all the ages. Jesus, addressing his doubting and sorrow- 
ing disciples, reprovingly said: "O fools, and slow of 
heart to believe all that the prophets have spoken: ought 
not Christ to have suffered these things, and to enter 
into his glory ? And beginning at Moses and all the 
prophets, he expounded unto them in all the Scriptures 
the things concerning himself." Luke 24:25-27. 

Jesus, again and again, acknowledges his exalted 
character and his mediatorial work. Patrarchs, proph- 
ets, holy men of God, apostles, ministers, the redeemed, 
one and all, confess him, and bow down before him. 
And, it is written, Phil. 2:10-11, "That at the name of 



GOOD ANGELS. 



19 



Jesus every knee should bow, of things in heaven, and 
things in earth, and things under the earth; and that 
every tongue should confess that Jesus Christ is Lord, to 
the glory of God the Father." 

That this wondrous Being, who is so often seen and 
spoken of, in both the Old and New Testaments, as the 
"Angel of the Lord," sometimes "an angel of the Lord" 
and also as "a man" alone or sometimes in company 
with other angels, is none other than the Lord Christ 
himself, is abundantly evident from the following con- 
siderations: 

1st. As we have seen, the interchangeable use of 
the terms. 

2d. The character of his appearance. His "coun- 
tenance like lightning and his raiment white as snow." 
(Math.) "White garment," (Mark.) "In shining gar- 
ments," (Luke.) "In white," (John.) "A man stood 
before me in bright clothing," Acts 10:30 (before called 
an angel.) "Appeared unto him (Moses) in a flame of 
fire out of the midst of a bush," Ex. 3:2. 

"His countenance was like the countenance of an 
angel of God, very terrible;'' Judges 13:6, with verse 18-. 
"Why askest thou thus after my name, seeing it is 
secret?' ' Heb. (wonderful). The same word that is used in 
Isaiah 9:6, "His name shall be called 'Wonderful' " and 
used with reference to the coming one, Jesus Christ. 

This same characteristic of terrible majesty is else- 



20 



ANGEIX>I/)GY< 



where applied to Jesus in the transfiguration. Math, 
17:2: "His face did shine as the sun, and His raiment 
was white as the light." See also corresponding account 
of the same in Mark and Luke. 

The same on the occasion of the conversion of Saul 
of Tarsus: Acts 26:13,15: "I saw in the way a light 
from heaven, above the brightness of the sun, shining 
round about me. * * * And I said, who art thou, 
Lord ? And He said, I am Jesus whom thoupersecutest.' 7 
These and other similar passages, identify unmistakably 
these accounts of the angel of the Lord in this exceeding 
brightness, with Jesus Christ. 

It shows, also, that he can transform or transfigure 
himself at his will and pleasure, so as to be seen and to 
communicate with his people on earth or in heaven. 
Now, in His earthly habilaments; immediately after He 
is seen in the dazzling brightness cf his heavenly glory. 
Then the glory is laid aside and He appears as He was* 

Now, too, although in his glorious resurrected and 
glorified body, yet He can talk with the two disciples 
from Emmaus as the man Jesus. Luke 24. Also with 
the eleven, and at once departs in as mysterious a man- 
ner as he first appeared. 

In other instances He appears in glory or not, to 
carry out the purposes and will of God his Father in his 
great work of redemption. At one time he is seen 
standing on the right hand of God by Stephen when 



GOOD ANGELS. 



21 



filled with the Spirit. At another, seen by Peter, James 
and John on earth, and at the same time holding con- 
verse with Moses and Elias in glory. At another, John 
in the Spirit, beholds him walking among the seven 
golden candlesticks which are the seven churches on 
earth; and soon again in the Spirit, he is transported to 
heaven and sees the vision of the One sitting on a 
throne, the twenty-four crowned elders and the four 
living creatures. The "last Adam" can do wonderful 
things. If we could only understand something of the 
power of the phrase, "The last Adam (was made) a 
quickening Spirit," we could not question his ability to 
appear as the angel of the Lord, nor yet, his ability to 
appear as a man; yes, and that, too, even before he 
became incarnate. 

2d Consideration, to show that the different 
appearances of this Angel, or man, was the Lord Jesus 
Christ himself is found in the dread that the manifestation 
of himself produced upon those who witnessed it. 

In Math. 28, "And for fear of him the keepers did 
shake and became as dead men." 

In Mark 16, "And they were affrighted." In Luke 
24, "They were afraid, and bowed down their faces to 
the earth." In Daniel 10:7-8, "But a great quaking 
fell upon them (the men that were with Daniel) so that 
they fled to hide themselves. Therefore I was left alone, 
and saw this great vision, and there remained no strength 



22 



AXGELOLOGW 



in me." In Mark 9:6, the transfiguration scene, Peter 
"wist not what to say; for they were sore afraid. " 

In Acts 9:4-6, the Lord Jesus' appearance to Saul 
produced the same effect. ' 'Suddenly there shined round 
about him a light from heaven; and he fell to the earth. 
* * * And he trembling and astonished said, Lcrc. 
what wilt thou have me to do?" "And the men who 
journeyed with him stood speechless, hewing a voice but 
seeing no man." And John, in Rev. 1:13-17, when he 
saw the vision of the "Son of Man" among the seven 
churches, "fell at his feet as dead." 

3d Consideration, the character of the address of 
this angel or man. It shows both the divine and human, 
1st, quieting their fears; 2d, instructing them in things 
too deep and far-reaching for the mere human being; 3d, 
speaking tenderly and lovingly as only the God-man 
can do to his own beloved disciples. I refer the reader 
to various passages already quoted and also to many 
others. 

In this connection it will be in place to refer to, and 
consider somewhat carefully, two prominent angels 
spoken of in the Word. Their names are Michael and 
Gabriel. The first is called "The Archangel;" the 
second, the "One that stands in the presence of God." 

In Jude 9, we have Michael, the archangei, in con- 
flict with the devil about the body of Moses. The 
record is thus: "Yet Michael, the archangel, when con- 



GOOD AXGELS. 



^5 



tending with the devil, he disputed about the body of 
Moses, durst not bring against him a railing accusation, 
but said, the Lord rebuke thee." In 2d Peter 2:11, 
probably referring to the same or a similar event, it is 
said: "Whereas angels, which are greater in power 
and might, bring not railing accusation against them 
(that is, these dignities — see context) before the Lord." 
This I suppose to refer to Michael, the archangel, and 
those associated with him in the conflict. These are 
greater in might and pow T er than those who are against 
them. See Rev. 12:7-11. But in Jude, Michael alone is 
mentioned in the conflict, Here it becomes us to be 
careful, and only know what the Scriptures teach. 

Michael is spoken of in the text as the archangel. 
So there is but one. It means also the beginning or 
First Angel (Greek). He is referred to in several places, 
both in the Old and New Testaments. 

When the angel, in Dan. 10:5,6,11,18,19 (that is, 
Gabriel, from the character of his appearance and 
address; compare with chapters 9:21-23, 8:13-17) was 
giving Daniel information as to what w^as to be in the 
future, said, verse 13: ''The Prince of the kingdom of 
Persia withstood me (Gabriel) one and twenty days, but 
lo, Michael, one of the chiet princes— that is, the First 
of the chief princes (margin)— came to help me," and 
verse 21, ' 'None that holdeth with me in these things 
but Michael your prince." Again, Dan. 12:1, "And at 



2 4 



ANGEIX>IX>GY. 



that time shall Michael stand up, the Great Prince 
which standeth for the children of thy people." 

In the New Testament, Rev. 12:7-11: "And there 
was war in heaven; Michael and his angels, fought 
against the dragon; and the dragon fought and his 
angels, and prevailed not." 1st Thess. 4:16, "The 
voice of the Archangel" is heard at the coming of the 
Lord Jesus in the air, for his church, and soon after to 
inaugurate the great day of the Lord on the earth. In 
Jude 9, our text, he is brought to view as we have read. 
One of the occasions, if not the occasion, referred to in 
our text is found in Zech. 3:1-5, etc. 

But before entering upon what we regard as the 
meaning of the passage, I will speak of another Chief 
angel, the one before alluded to under the significant 
name of Gabriel, Heb. "Man of God." The very 
description of this angel, or "certain man clothed in 
linen," Dan. 10:5-6, 18, etc., is, in many respedts, like 
that of our Lord Jesus Christ. See Revelation 1:13; 
Math. 17:2 and elsewhere and compare. In Dan. the 
angel's "face, as, the appearance of lightning," "clothed in 
linen," "arms and feet like in color to polished brass," 
and "the voice of his words like the voice of a multi- 
tude, ' ' * 'eyes as lamps of fire. ' ' In Revelation 4 'the Son of 
Man" is seen. "His head and hairs were white like 
wool, as white as snow," "eyes as a flame of fire," "feet 
like unto fine brass," "voice as the sound of many 



GOOD ANGEIyS. 



waters," ''countenance as the sun shining in his strength." 
In Math., "His face did shine as the sun, and his raiment 
was white as the light." The appearances of the two 
are identical. And if we compare the addresses of the 
two, they are alike in authority, prescience and power, also 
the effects upon those who witness and hear are alike. 

Again, the appearance, address and effects in the 
7th, 8th, 9th and 10th chapters force us to conclude that 
the "certain ma?i clothed in linen" of the 10th chapter 
is identical with Gabriel of the 8th and 9th chapters. 
The address is to Daniel as "A man greatly beloved;" 
it instructs in the far reaching things of the future of the 
Lord's people, the course and end of the world. The 
effects are terrifying to Daniel, but afterwards quieting 
and assuring. While he speaks as God to man, yet he 
does so as man toman. In brief, we may say, this "man 
of God," Gabriel, meets with Daniel, shows him the 
future, strengthens him to hear, comforts him, speaks 
lovingly and peacefully to him, gives him good newsand 
glad tidings for his people, and at the same time informs 
him that all this shall be attained through severe and 
long continued trials. See 7th and 12th chapters inclu- 
sive. 

In the New Testament, Gabriel appears and gives 
good news of the immediate forerunner of our Lord 
Jesus. Luke 1:11-20. In verse 19, the angel explains 
who he himself is. "I am Gabriel (Man of God) that 



26 



ANGKIvOLOGY. 



stand in the presence of God; and am sent to speak 
unto thee, and to show thee these glad tidings." The 
same angel Gabriel is sent to announce to Mary the 
good news of the birth of Jesus, our Savior, and his 
future exaltation over the house of Jacob forever more. 
Read verses 26-37. Also, in chapter 2:9-14, "an angel 
* of the Lord came upon them (the shepherds), and the 
glo'ry of the Lord shone round about them; and they 
were sore afraid. " This angel, from the character of 
his address and the effects produced, was, as w r e suppose, 
the same Gabriel that came to announce his birth. 
Then "suddenly there was with the angel a multitude 
of the heavenly host, praising God and saying, glory to 
God in the highest, and on earth peace and good will 
toward men." Verses 13 and 14, These multitudes 
were his following hosts of redeemed ones, who gladly 
joined with their divine Leader and Redeemer, in 
ascriptions of praise and glory upon the event that per- 
fected the purpose and work of God in their everlasting 
salvation. Happy event! Happy day to all who are 
saved by Him! The Lord, the God-man, who had so 
often appeared before as the angel of the Lord, now is 
sent and comes in company with his associate angels, 
with this transcendently joyful news that this infant 
Jesus is the long promised and expected Savior k 'to save 
his people from their sins;" to offer himself a perfect 
sacrifice for the sins of the world, that whosoever 



GOOD ANGELS. 



27 



believeth on Him should not perish, but have everlast- 
ing life. 

And possibly in 1st Thess. 4:16, both Michael and 
Gabriel may be referred to where the Lord descends into 
the air with a shout (of mercy and judgment to victory) 
with the voice of the archangel (Michael) and with the 
trump of God (Gabriel). 

And these two seem to be closely engaged together 
in Daniel 8:13-16. "Then I heard a holy one speaking; 
and another holy one said unto chat one which spake, 
how long shall be the vision? * * * And behold 
there stood before me as the appearance of a man. And 
I heard a man's voice between the banks of Ulai, which 
called and said, Gabriel, make this man to understand 
the vision." (R.V.) Also, in the last chapter, 12:5-6; 
"Then I Daniel looked, and behold there stood other 
two, the one on this side of the bank of the river, and 
the other on that side of the bank of the river. And 
one said to the man clothed in linen which was upon 
the waters of the river," etc. And in the 10th chapter 
of Daniel they seem to be mutual helpers in conflict 
against the common enemy, or enemies. "But I will 
show thee that which is noted in the Scriptures of truth: 
and there is none that holdeth with me in these things 
but Michael^ your prince." (Verses 13,20,21.) 

Taking these things all together, we conclude these 
two wonder-working angels are divine, and refer to the 



2S 



ANGELOLOGYc 



Lord himself; are one and the same being, acting under 
very different circumstances and in widely diverging 
lines to the accomplishing of one purpose and end, viz; 
salvation and victory. 

Michael, the archangel, the mighty, contending, 
fighting, warring one. But he is not alone in this, for 
the Man of God, angel Gabriel, is engaged in the same 
conflict, but tones down, softens, diverts and frequently 
removes altogether the execution of God's wrath upon 
the offending ones. 

The former acfts looking to the securing of the 
kingdom, or kingship of the Coming One, the true God- 
man "whose right it is." 

The latter acts, looking to the securing of the 
Highpriestship of the same God-man, to which He has 
been ordained by the Word and Oath of God. 

Both of these were virtually accomplished at the 
incarnation, death and resurrection of our Lord Jesus 
Christ, but will be completely effected and perfected at 
His second coming, and when every enemy is under his 
feet. 

Before His incarnation and death, the stupendous 
work and conflict were carried on to a very great disad- 
vantage; but our God was equal to the task. Types, 
personal and otherwise, also sacrifices and offerings, 
were appointed throughout all the generations till the 



GOOD ANGELS. 



29 



personal coming of our Lord in our humanity took place 
in the miraculous birth of Jesus, 

Here is seen the malicious cunning of the adver- 
sary (Satan) in taking advantage of the weakness and 
unprofitableness of these temporary substitutes. 

These sacrifices which were offered year by year 
continual!}-, could never take away sin; and these per- 
sonal types never completely overthrow Satan and his 
followers. Heb. 5:1-11; 10:1-18: 2:6-15. 

We are reminded of the peculiar appointment of 
Moses and Aaron. Moses, on account of his weakness 
and meekness, positively refused to go alone to deliver 
the children of Israel out of Egyptian bondage. We do 
not wonder at it when we consider the vastness of the 
undertaking, the power of the enemy that held them, 
the abject condition of Israel and his own natural weak- 
ness. So the Lord, provoked at his refusal, appointed 
his older brother, Aaron, to be with him, and become 
his constant companion and associate. But the}' were 
called and appointed to operate in entirely different 
departments and along very different lines of work, 
Moses, the leader and governor, was to be and act 
between God and Aaron; and Aaron, the chief priest, 
between Moses and the people. Ex. 4:10-16. "And 
thou (Moses) shalt speak unto him, and put words in his 
mouth; and I will be with thy mouth, and with his 
mouth, and will teach you what ye shall do. And he 



30 



ANGEtOtOGY. 



shall be thy spokesman unto the people: and he shall be, 
even he shall be to thee instead of a mouth, and thou 
shalt be to him instead of God." What a divinely wise 
arrangement! How helpful to one another! 

This was the peculiar feature of God's dealings 
with the human family from the fall till the first coming 
of Christ; yes, and I may say, is, and will be, down to 
the end of this age and on to the end of time. Only, 
now, since the death and resurrection of Jesus Christ, 
both the offices of High Priest and Governor are united 
and exercised in the one exalted Lord and Savior Jesus 
Christ. 

In the history from the fall of man, these two 
offices were exercised in heads of families and tribes; 
as Adam, Abel, Seth, Noah, Shem, Job, Melchizedek, 
Abraham, Isaac, Jacob. (Some, if not all, of whom 
were types). Then separately in persons as types, 
Moses and his successors, and Aaron and his successors, 
continuing in kings or governors, and the Aaronic priest- 
hood down to Christ. But over all these typical ones is 
seen the one great Jehovah of hosts, superintending and 
guiding to the accomplishing of God's purposes and 
plans in the salvation of souls and bringing the w T orld 
into subjection to His own sovereign authority. 

This, too, in the Old Testament, by the one Lord, 
(God-man, mediator) under his two essential character- 
istics and offices of High Priest and Governor or king. 



GOOD ANGELS. 



31 



These two chief angels, Michael and Gabriel, acting 
under these titles, meet with determined opposition from 
the malicious adversary, Satan. And here in our text, 
Jude 9, we meet him at his w T ork. "He disputed about 
the body of Moses," and the archangel, Michael, "durst 
not bring railing accusation against him, but said, the 
Lord Jehovah of hosts rebuke thee." 

The record to which reference is made is Zech. 3:1-5 
"And he showed me Joshua, the high priest, standing 
before the angel of the Lord, and Satan standing at his 
right hand to resist him. And the Lord said unto Satan 
the Lord (Jehovah of hosts — see elsewhere) rebuke thee, 
O Satan, even the Lord that hath chosen Jerusalem 
rebuke thee: Is not this a brand plucked out of the 
fire? Now Joshua was clothed with filthy garments and 
stood before the angel, and he, [Jehovah of hosts,] 
answered and spake unto those that stood before him, 
saying, Take away the filthy garments from him; and 
unto him he said, I have caused thine iniquity to pass 
from thee, and I will clothe thee with change of raiment, ' ' 
&c, to the end of the chapter. 

We can easily conceive the probable accusation of 
this adversary. Here was Joshua, yet in filthy garments, 
officiating as high priest for himself and others, w 7 ho was 
a mere type of the Great Coming One who was to offer 
himself "once for all" to "put away sin by the sacrifice 
of himself. " No sufficient atonement had as yet been 



32 



AXGELOLOGY. 



made for sin. Therefore Satan, with some show of plau- 
sibility, could claim the "body of Moses" from resurrec- 
tion, until an all-sufficient atonement should be made. 
So the Archangel, Michael, instead of railing against 
him, appealed to the great Jehovah of hosts, saying, "the 
Lord rebuke thee, O Satan," And he, the Lord, did re- 
buke him; and ordered those that stood before him, "to 
take away the filthy garments from him;" to cause his 
iniquity to pass away ; to clothe him with a "change of 
raiment;"' to put kk a fair mitre upon his head." This he, 
the Lord of hosts, as the great Sovereign over all act- 
ing upon his own eternal purpose, and in the provision 
made in the Coming One, had an undisputed and perfect 
right to do. Thus was the adversary effectually resisted. 

This mode of accusation, seems to be a very com men 
one, among the many devices, of this arch-enemy: "Ac- 
cusing them (our brethren) before our God day and night." 
Especially is this true against the Israelites, even though 
atonement has been made by the blood of Christ, and 
this he will continue to do as long as "the veil is upon 
their heart." "Nevertheless when it shall turn to the 
Lord, the veil shall be taken away." 2nd Cor. 3:15, 16; 
Rev. 12:7-11. 

The many other passages of Scripture that refer to 
this Chief Angel in vision or otherwise, as "an Angel of 
the Lord," "The Angel of the Lord," "The Angel of 
God," "A Man," or "The Man of God," or "A Man of 



GOOD AXGELS. 



God," appear to present him as .the same divine and 
human Personage, the second person of the Godhead, 
and engaged in this character in his 'mediatorial mission 
and work. 

Although his divinity and humanity may not be 
definitely stated, yet the person speaks as God to men and as 
man with men. Those who see, and witness the vision, 
recognize him in both these aspecls. These revelations 
too, were exceedingly instructive to the worshiper, and 
encouraging to him in his faith, hope and service. The 
Old Testament Saints, could thus see in vision, what the 
New Testament Saints, realize as an actual, accom- 
plished reality, viz: Gcd approached and worshiped by 
and through the only God-man, Mediator. The types, 
sacrifices and offerings would have a new meaning. 
Thus Manoah's wife understood it, and explained it to 
her husband. Judges 13:22,23, "And Manoah said to 
his wife: We shall surely die, because we have seen 
God. But his wife said unto him: If the Lord were 
pleased to kill us, he would not have received a burnt 
offering and a meat offering at our hand; neither would 
he have showed us all these things, nor would, as at this 
time, have told us such things as these." 

Suppose, had it been possible, that God should have 
manifested himself, as an angel of a different order of 
creation and entirely foreign to man; what lessons rela- 
tive to worship and sendee could have been taught? It 



34 



ANGELOLOGY. 



seems to me from this standpoint, no corredl and lasting 
lessons whatever could have been given; and such a sup- 
position could only tend to Pantheism, the worshiping 
of "the creature more than the Creator, who is blessed 
forevermore." Indeed, the present and past idolatry of 
the heathen world, may have had its early origin in the 
substitution of imaginary angels and other beings for 
the true God-man Angel, and his associate men-angels. 
And perversion of these things once begun, who can tell 
the end? 

But on the other hand, let the only true, divine 
Mediator always have his proper place in worship; God is 
honored and glorified thereby, and the worshipers truly 
blessed. When the Lord, Christ Jesus is given his rightful 
place and implicitly relied upon and followed, he always 
leads his servants and worshipers from himself as a serv- 
antyto the only living and true God. I will ask the reader 
carefully to examine Judges 13:13-19. Rev. 22:8,9 an( 3 
Rev. 20:16,17 as examples. 

2nd. Now as the Leading Angel of all, is applied 
to man under conditions, the natural inference is that 
other angels refer to men under certain conditions. 

It is to the examination of this subject, that we now 
apply ourselves. 

We have already seen that there were occasionally 
other "angels," termed "men" also, that accompanied 
the Chief Angel of the Lord. Genesis 18,19 chapters; 



GOOD ANGELS. 



35 



Matth. 28:2-6 with Luke 24:4 and John 20:12; Zech. 
1:8-11; Acfts 10:3, 7j 3°^ & c - 

There are other events in which there were present 
many thousands of these men-angels, called also ' 'saints. ' ' 

At the giving of the law on Sinai, it is said, Psalm 
68:17; "The chariots of God, are twenty thousand, 
even thousands of angels. The Lord is among them as 
in Sinai in the holy place," And in Deut. 33:2, refer- 
ring to the same place and event. Moses says, The Lord 
came from Sinai, and rose up from Seir unto them: he 
shined forth from Mount Paran, and he came with ten 
thousands of saints: from his right hand went forth a 
fiery law for them." The thousands of saints in the one, 
equals the thousands of angels in the other. 

It is generally conceded, that, the term saints is ap- 
plied in the Scriptures to the people of God, the Sons of 
God whether in heaven or on earth. So then our prem- 
ises being correct, the conclusion must be, that, the many 
thousands spoken of, were men and not angels of a dif- 
ferent order of creation. 

From two other thoughts expressed in these passages 
we reach the same conclusion. 

1st. It is said ( 'the Lord is among them," that is 
"the thousands of angels." Next verse referring to the 
future resurrection and ascension of our Lord, it is 
declared "He led captivity captive — received gifts for 
men (in the man, margin;) yea for the rebellious also, 



3 6 



ANGEtOtOGY, 



that the Lord God might dwell among them. 5 ' Again 
in the other reference, the declaration is "yea, he loved 
the people; all his saints are in thy hand/' 

The people of God, whether in heaven or on earthy 
is the special dwelling place of the Lord. He delights 
in his saints and preculiarly blesses and uses them for 
the glory of his name. He says in the words of "wis- 
dom" personating Christ; Prov. 8:17,31, "I love them 
that love me." "My delights (were) with the sens of 
men." Psalm 16:3, "To the saints that are in the earth 
and to the excellent in whom is all my delight." 2nd 
Cor. 6:16, "Ye are the temple of the living Gcd; as God 
hath said: I will dwell in them, and walk in them; and I 
will be their God, and they shall be my people. * * 
And I will be a Father unto you, and ye shall be my 
sons and daughters, saith the Lord Almighty." 

Our Savior in his prayer, John 17:24, "Father, I 
will that they also, wdiom thou hast given me, be with 
me where I am; that they may behold my glory; for 
thou lovedst me before the foundation of the world." 
Rev. 21:3, "Behold, the tabernacle of God is with men, 
and he will dwell with them, and they shall be his peo- 
ple, and God himself shall be with them and be their 
God." But why multiply quotations? The Bible 
abounds with this precious truth. 

But where are the revelations of these things record- 



GOOD ANGELS. 



37 



ed in the Scriptures, as applied to angels of another 
order? 

They can only be found, as we believe, when this 
term is used to designate the people of God, the redeemed 
from among men, the saints; as in the texts before us, 
where the terms are interchangeably used; angels for 
saints, because of the peculiar character of their mission 
and service. 

2nd thought. ''The chariots of God," is a term used 
in this place and others, expressive of the majesty of 
Jehovah, and his heavenly hosts who accompany him. 
Here these associates are called 1 'angels;" elsewhere, 
saints, hosts, armies, &c. 

They can refer, as we conceive, to no others, than 
the Lord, Christ, the great Redeemer, and the countless 
hosts of the redeemed from among men. My reasons 
are: — 

ist. They are throughout the Scriptures most inti- 
mately associated as constituting one undivided family— 
so much so, that Jesus Christ is not ashamed to call them 
(his followers) "brethren;" saying, "I will declare thy 
name unto my brethren." "Behold, I and the children, 
which God hath given me." Says Paul again, Ephes. 
3:14, 15. "For this cause I bow my knees unto the Father 
of our Lord Jesus, of whom the whole family in heaven 
and earth is named, that he would grant you," &c. 

2nd. Their interests are family interests, of which, 



38 



ANGELOLOGY, 



God is the Father of all; — the same in purpose, design, 
execution and end. The will of the Father is the will of 
the Son, and the will of the Son is the will of his redeem- 
ed and saved people. 

Is it according to the purpose of God and for his 
glory, to give Israel the law on Mount Sinai? These 
4 'chariots of God," thousands in number, stand ready ; 
to be sent as ''angels" or "messengers, " to do his wilL 
See text, with Deut. 33:2; Adls 7:38; GaL 3:19; 
Heb. 2:2. 

Was Elijah, the great Prophet of Israel, to be trans- 
lated? Immediately there appeared these "chariots of 
God," these "thousands of angels," as a "chariot of fire 
and horses of fire, and parted them (Elijah trom EH-- 
sha) both asunder; and Elijah went up by a whirlwind 
into heaven." AndElisha cried, "My father, my father, 
the chariot of Israel and the horsemen thereof." 2nd 
Kings 2:11,12. 

Were the eyes of the servant of the man of God, 
Elisha, to be opened that he might see the helpers that 
were ready to defend his master? Elisha answered, 
"Fear not; for they that be with us, are more than they 
that be with them;" and he prayed the Lord to open his 
eyes that he might see, "and he saw: and behold, the 
mountain Was full of horses and chariots of fire round 
about Elisha." 2nd Kings 6:15-17. 

Does the poor, suffering beggar Lazarus die? These 



GOOD ANGELS. 



39 



"chariots of God" come for him: for it is written: "And 
it came to pass that the beggar died, and was carried by 
the angels into Abraham's bosom." - 

Does the rich man die, who had lived only to please 
himself? Yes; but no chariots to welcome him; but "in 
hell {hades) he lifted up his eyes being in torments, ' ' 
only to see Lazarus in Abraham's bosom, and begs for 
mercy; but all in vain. Lazarus had gone to join the 
vast hosts of the angelic brethren with Abraham, who 
was called "the father of the faithful." 

And how often do we read of this vast company of 
angels who have been, and are being taken to glory, with 
the Lord Jesus Christ, the Chief and Head of all, taking 
part in the affairs of this w r orld. 

"Are they not all ministering spirits, sent forth to 
minister for them, who shall be heirs of Salvation?" 
"The Angel of the Lord encampeth (for there are many 
with this Chief Angel) round about them that fear him, 
and delivereth them," Ps. 34:7. "For he shall give his 
angels charge over thee to keep thee in all thy ways," 
Ps. 91. This was quoted by Satan in the temptation of 
Jesus, Math. 4:6,7. The perfedt man, Jesus, was left to 
be tempted and tried by this Adversary, that he may be 
a perfect and faithful High Priest in all things. Even 
the Angels (himself as the Lord Jehovah included) seem 
to have been restrained from their ministering services; 
but the Spirit of God upheld him mightily through faith, 



4° 



ANGELOLOGY. 



so that he thwarted the Tempter by "the sword of the 
Spirit, which is the word of God;" "It is written, Thou 
shalt not tempt the Lord, thy God." 

After the temptation w T as over and the Lord Jesus 
victorious, it is recorded, nth verse, "Then the devil 
leaveth him and, behold, angels came and ministered un- 
to him." "Take heed., that ye despise not one of these 
little ones; for I say unto you, that in heaven their an- 
gels always behold the face of my Father, which is in 
heaven," Math. 18:10. Jesus Christ and his associate 
brethren angels are ever vigilant to w T atch over all his 
own little ones, while they are here suffering in the flesh, 
and when they die they receive their spirits to glory. 

The "chariots of God" w r ere ready when Elisha died 
as w T ell as Elijah. "Joash, the King of Israel came down 
and w r ept over his face and said, O, my father, my father, 
the chariot of Israel and the horsemen thereof," 2 Kings 
13:14. The "chariots of God" were ready when Stephen, 
by the power of the Holy Spirit, looked up and saw "the 
Son of man standing on the right hand of God," and 
when "calling upon God and saying, Lord Jesus receive 
my spirit," A&s 7:56,59. 

The time hastens, and perhaps much nearer than 
some of us think, w T hen the Lord Jesus Christ will come 
into the air bringing "them also who sleep in Jesus" with 
him, "and the dead in Christ shall rise first: then we who 
are alive and remain, shall be caught up together with 



GOOD ANGELS. 



41 



them in the clouds to meet the Lord in the air: and so 
shall we ever be with the Lord," 1st Thess. 4:13-18. He, 
with the spirits of his brethren who had trusted him come 
together in person (not as angels now) and pause in the 
way for a season, possibly "as the sign of the Son of man 
in heaven," to the earth below: then, he resurrects the 
dead bodies of the saints and changes the then living ones 
who "look for him," and receives all together up in the 
clouds to be evermore with him. "Wherefore comfort 
one another with these words." 

Still further, the time is fast approaching, when not 
twos and threes, nor yet even thousands of these saint-an- 
gels will be seen: but all the saints will come with him. 
This is certainly foretold very clearly in the Scriptures. 

The prophecies of this event are many. Some of 
these we will endeavor to point out. And I preface the 
examination of these passages with the remark, that there 
is no mixture of other foreign creatures with these saints 
or saint-angels. 

The Son of man, the Lord Jesus Christ, is the Al- 
mighty executor of God's will in the coming judgment. 
We know this from John 5:22, 23, 27. k 'For the Father 
judgeth no man, but hath committed all judgment unto 
the Son: that all (men) should honor the Son. even as 
they honor the Father. He that honoreth not the Son. 
honoreth not the Father which hath sent him. * * * 



42 



AXGELOLOGY. 



And hath given him authority to execute judgment also, 
because he is the Son of man.'' 

Acts 17:31 "Because he hath appointed a day, in the 
which he will judge the world in righteousness by that 
man which he hath ordained." 2nd Tim. 4:1, "I charge 
thee therefore, before God, and the Lord Jesus Christ, 
who shall judge the quick and the dead, at his appearing 
and his kingdom.' ' 

When he comes to begin the execution of this mission 
in the day of judgment, he will not come alone. Jude 
14,15, ''Behold, the Lord cometh with ten thousands of 
his saints to execute judgment upon all, and to convince 
all that are ungodly among them, of all their ungodly deeds 
which they have ungodly committed, and of all their 
hard speeches which ungodly sinners have spoken against 
him." See verse 4 who these are. "Ten thousands" a 
definite number for an indefinite: for, it is said, Zech. 14:- 
4,5, 'And his feet shall stand in that day upon the Mount 
of Olives * * * and the Lord, my God shall come, 
and all the saints with thee." 

"Our God shall surely come * * gather my saints 
together unto me; those that have made a covenant with 
me by sacrifice," Psalm 51:3-6, &c. "To the end he 
may establish your hearts unblamable in holiness before 
God, even our Father, at the coming of our Lord Jesus 
Christ, with all his saints," 1st Thess. 3:13. "When he 
shall come to be glorified in his saints, and to be 



GOOD AXG-ELS. 



43 



admired by all them that believe," 2nd Thess. 1:10. 

''The ancient of days did sit. * * Thousand thous- 
ands ministered unto him and ten -thousand times ten 
thousand stood before him; the judgment was set, and the 
books were opened/' Dan. 7:9. Who were these? See 
v. 22. "Until the ancient of days came, and judgment 
was given to the saints of the Most High; and the time 
came that the saints possessed the Kingdom." 

Thus far, all the saints come with the Lord, when he 
appears to take possession of the Kingdom, They are 
called saints, expressive of their holy character, their 
priestly character, like to their Lord. We know that 
when he shall appear, we shall be like him; for we shall 
see him as he is," 1st John 3:2. 

Another feature of their character, to be brought into 
exercise, and openly shown on that great da}' is brought 
out under another title or symbol viz, that of an "army," 
or "armies," expressive of their right to judge, make 
war and reign under the great Sovereign or King. Rev, 
19:11-21. 

Their King sits upon a white horse; indicative of 
command and purity ; judges and makes war in righteous- 
ness. Crowned with man}' royal diadems. On his thigh 
a name written King of kings, and Lord of lords. Rules 
or shepherds, the nations, with a rod of iron. 

So also, it is written, "The armies which are in 
heaven followed upon white horses, showing their com- 



44 



AXGEIX>LOGY : 



mand and purity. "Clothed in fine linen, white and 
clean. Symbol of their righteousness, for the "fine lin- 
en" is "the righteousness of the saints," see verse 8. 

And after their great commander's victory over the 
Beast, and Satan bound, they also sit upon thrones and 
judgment is given unto them, and they reign with Christ 
a thousand years. The}- are called in ist Peter 2:9, "A 
royal priesthood." In Rev. 1:6 it is said that Jesus 
Christ, "hath made us kings and priests unto God and 
his Father," 

It is not revealed in the Scriptures of any other 
creatures being so highly exalted and honored. 

The 149th Psalm appears to take us to the same- 
judgment scene, and closes 9th verse, " to execute upon 
them (the wicked before mentioned) the judgment writ- 
ten; this honor have all the saints." 

A third feature of this vast company of the redeemed 
will be signally manifest in that great day. I refer to 
their angel character. "All the holy angels" will be 
manifested and have a part to perform under the direc- 
tion and leadership of the Son of man. The} 7 are willing 
and obedient servants or messengers, to do the w T ill of the 
great God, w r ho sends them. Whether it be a mission of 
mercy or judgment, they delight to do his will; even like 
theirLord and Master, who said, "Lo, I come; in the vol- 
ume of the book it is written of me, I delight to do thy 



I 



GOOD AXGE v tS. 



45 



will, O, my God; yea, thy law is within my heart," Ps = 
40:7,8. 

Under this angel character and -title these new-crea- 
tion beings, are ver}- frequently spoken of, and some- 
times interchangeably so, with their other names or titles; 
as saints, armies, servants, hosts, &c. 

As it was in Zech. 14:5 and 1st Thess. 3:13, under 
the name of saints, so under the name and character of 
angels, they are all present in the judgment of the 
nations, as in Math. 25:31-46. "When the Son of man 
shall come in his glory, and all the holy angels with 
him," &c. "Then shall he sit upon the throne of his 
glory; and before him shall be gathered all nations (should 
be all the nations, Greek;) and he shall separate them 
one from another, as a shepherd divideth (his) sheep from 
the goats." This is manifestly the Son of man's judg- 
ment of the living nations. 

We have seen that one of the prerogatives of Jesus 
Christ, is, that he is appointed Judge of the living and 
the dead. He brings all the angels w 7 ith him when he 
comes; that is, all that are Christ's at his coming, 1st Cor, 
15:23 and 1st Thess. 3:13: and the manner of collecting 
them together in the air is given, in 1st Thess. 4:13* 
The day of the Lord follows, chapter 5:1-3, The 4th 
chapter separates all the then living saints whether in 
heaven with Christ or in the body on earth. The 5th 
chapter strikes at the separation of others, who will" 



4 6 



AXGELOLOGY . 



"'come out of the great tribulation," during the pause ill 
the air. and at the coming of the Lord to the earth, for 
the judgment of the living nations. 

"All the holy angels" come with Christ, to prepare 
and take possession of the kingdom of God on earth, 
which time is called, "the great day of the Lord.'' In 
this day of the Lord is the dividing and separation of the 
living nations. Terrible day! Test day to the loyalty 
of the righteous and the wicked! 

The touchstone is the treatment of these "little 
ones. ' 'who believed in him, and are now present with him; 
these angels, messengers, I sent to you for my own and my 
Father's glory and your own eternal good. The King, 
knowing his loyal subjects and the good treatment his little 
children received, and in public justification of his right- 
eous sentence, will say: "Come, ye blessed of my Father, 
inherit the kingdom prepared for you from the foundation 
of the world;" and gives the reason and law of his righteous 
judgment- "I was hungry and ye gave me meat, I was 
thirsty and ye gave me drink," &c, vs. 35-37. Then the 
righteous conscious of their own un worthiness will answer ,, 
When saw we thee a hungered and fed thee?" fee- 
But the "King shall answer, and say unto them, Verily 
I say unto you, inasmuch as ye have done it unto one of 
the least of these my brethren, ye have done it unto 
me." Then turning to those on the left hand, and 
knowing them to be disloyal subjects, will issue the tei- 



GOOD ANGELS. 



47 



rible sentence, ''Depart from me ye cursed into everlast- 
ing fire, prepared for the devil and his angels.'* Then 
follows the reason; for I was hungry and ye gave me no 
meat, I was thirsty and ye gave me no drink." Then 
they, true to their disloyal character and in self- vindica- 
tion, will say; k> YVhensaw we thee a hungered cr athirst 
or a stranger, or naked, or sick, or in prison, and did not 
minister unto thee?" "Then shall he answer them, say- 
ing; Verily I say unto you, inasmuch as ye did it not to 
one of these, ye did it not to me." Then is added the 
final doom, "And these (the disloyal and rebellious) 
shall go away into everlasting punishment; but the right- 
eous (the loyal, trusting little ones) into life everlasting, 
or eternal." 

Is this then the final settlement, judgment and doom 
of all men for eternity? By no means, as we interpret the 
Word. But it certainly is the final and eternal sentence and 
doom of the wicked, who are included in this judgment ; 
and the final and eternal sentence of life, glory and bless- 
edness to the righteous, who are the subjects of it. It 
includes on the one hand, all those who are known as 
the Beast (Antichrist) and the False Prophet (probably 
,k Baby Ion;") and on the other, all the new-creation resur- 
rected company, known as hoi}' angels, saints and armies 
of Christ. The former, seem to include all who had the 
call and offer of salvation through God's provision, and 
yet turned away from it to follow Satan. They became 



4 8 



ANGELOLOGY. 



"his angels" (demons) instead of Christ's angels (saints.) 

This is remarkably true with regard to those who 
were entrusted with the affairs of the Messiah's promised 
kingdom, and of the church of Jesus Christ during his 
absence. These are judged and condemned in three 
vital particulars touching their life and character: 

ist. Math. 25:3, they had no oil, "They took their 
lamps and took no oil with them." 

2nd. They hid their Lord's money entrusted to 
them. "Thou wicked and slothful servant," is the sen- 
tence against them, verses 18,24-26. 

3rd. The ill treatment oi their Lord, as shown by 
their neglect and ill treatment of his brethren, who are 
now present with him and before them, verses 42-46. 
These deluded souls seek to vindicate themselves; "When 
saw we thee," so, and so, "and did not minister unto 
thee?" 

They even plead to excuse or palliate their past con- 
duct; "We have eaten and drunk in thy presence, and 
thou hast taught in our streets," Luke 13:25-29. There 
is no entrance for such followers of Satan and Antichrist 
into the kingdom. 

The latter included all those who heartily accepted 
the offers and terms of salvation and the kingdom, fol- 
lowing in faithfulness and truth their Lord to the end; 
ever loyal to him, who called them; faithful servants, tak- 
ing oil with them; improving their talents; loving their 



GOOD ANGELS. 



49 



brethren, even the least of them. Thus classified by the 
Word in Rev. 20:4, "And I saw thrones and they sat 
upon them, and judgment was given unto them; and I 
saw the souls of them that were beheaded for the 
witness of Jesus, and for the Word of Gcd; and 
which had not worshiped the Beast, neither his image, 
neither had received his mark upon their foreheads or 
in their hands; and they lived and reigned with Christ 
a thousand years." 

Before leaving this 25th chapter of Mathew, I cannot 
but speak of the striking parallel between the account here 
given, and that of the 19th chapter of Revelation from the 
nth verse and the 20th chapters through the 6th verse. 
It indentifies the events; as also, the "hoi} 7 angels" with 
the armies. 

The kingly character of the Son of man is marked 
in both. In Mathew he sits upon his throne as a king. 
In Revelation rides upon a white horse, wears many diadems 
(first time this term is used as a badge to indicate 
his kingly authority;) and a name written on his vesture 
and thigh "King of kings and Lord of lords." He brings 
his angels in Mathew, and his armies in Revelation, both 
indicative of executive work in judgment. In both instances 
' 'the nations'' are the subjects dealt with. In Mathew he 
divides them as a shepherd divides the sheep from the 
goats; in Revelation he smites them with the sword of his 
mouth and rules (Greek, shepherds; them with a rod of 



5° 



ANGKLOLOGY. 



iron. The manner in which this is done is given in Rev- 
elation, and the righteous character of the judgment in 
Mathew. 

The eternal happiness of the righteous and the eternal 
misery of the wicked are given in both. To the former, 
in Mathew, ''Come, ye blessed of my Father, inherit 
the Kingdom prepared for you from the foundation of 
the world;" and in Revelation 4 'Blessed and holy is he that 
hath part in the first resurrection; on such the second 
death hath no power, but they shall be priests of God, 
and of Christ, and they shall reign with him for a thous- 
and years." To the latter in Mathew, "Depart from me ye 
cursed into everlasting fire, prepared for the devil and his 
angels;" and in Revelation, "and the Beast was taken and 
the False Prophet that wrought miracles before him. * * 
These both were cast into a lake of fire, burning with 
brimstone; and the remnant were slain with tne sword of 
him that sat upon the horse. * * * And all 
the fowls were filled with their flesh." In Mathew it is 
said, "These shall go away into everlasting punish- 
ment," (torment, Greek.) In Revelation "these both 
were cast alive into a lake of fire, burning with 
brimstone." In both cases we are to understand, I sup- 
pose, that the wicked spirits of those who thus perish, being 
filled with the spirit of their leader and deceiver, go down 
to torment, to await the final execution of their sentence 
and eternal doom, at the second resurrection and judg- 



GOOD ANGELS. 5 1 

ment before the great white throne, Rev. 20:11-15. 

Finally in Mathew, there is nothing definitely spoken 
of with regard to the nature of the kingdom of God, or 
kingdom of heaven, now just inaugurated on earth. 
Eternal life is assured to all those who have now passed 
safely through this terrible judgment. But whether there 
will be living nations on earth, or not, is not recorded. 
But in Revelation it is certainly very definitely spoken 
of, not only in the 20th chapter, but also in the 21st, and 
elsewhere in the Scriptures. To them there will be a 
glorious reign of righteousness and peace, under Christ 
and his resurrected saints for a thousand years and to 
close with the final judgment of the multitudes of Gog 
and Magog and the judgment of the great white 
throne." 

If it be asked, how can this be? I can only say, if 
our interpretation is correct, it can and will be done. 

In the temporal judgment of the world's deluge in 
the days of Noah, Noah and his three sons and their 
wives, were carried across the flood in the ark that God 
prepared for them, and became the basis of repeopling 
the earth; so also these spared nations and peoples, can 
be preserved in and by God's ark, prepared for them, over 
this first storm of God's wrath upon the Beast and False 
Prophet and their followers. Yea, through the one 
thousand years of judgment and Millennium (for the two 
run parallel,) until Satan is loosed for a little season; and 



52 



ANCEtOtOGY, 



the true character of Gog and Magog is developed by 
another rebellion, only to be destroyed by him who is 
•'King of all kings." They go down together to the 
doom and torment of the Beast and the False Prophet, 
The devil, too, is cast down (not to the abyss as before the 
Millennium) to "the lake that burns with fire and brim- 
stone" (Gehe?i7ia.) 

While the flood was on the earth, the ark bore in it 
a Ham, as well as a Shem and Japheth. While under re- 
straint in it and while crossing the judgment flood, he 
was submissive and docile as the others, but how soon 
after, he began to develop his true character? How soon 
Ham became the accursed son? While on the other 
hand Shem was blessed and recognized as the line of the 
true promised seed? Japheth was also blessed and recog- 
nized: but not like Shem. 

Men though submissive during the Millennium, 
when Satan is bound in the bottomless abyss, that he 
should deceive the nations no more during that time 
will need a change of heart to make them loyal to the 
King, as much as they need it now, and ever have needed 
it, to make them true and faithful to the Lord and Sav- 
ior. During the Millennium, or judgment day, woe be to 
the man or nation that rebels and refuses to worship the 
King, the Lord of hosts, Zech. 14:16-19. Isa. 60:12; 
"For the nation and kingdom that will not serve thee shall 
perish: yea, those nations shall be utterly wasted," 



GOOD AXGEtS. 



53 



' 'And it shall be, that whoso will not come up of all the 
families of the earth unto Jerusalem to worship the King, 
the Lord of hosts, and to keep the feast of tabernacles* 

* This shall be the punishment of Egypt, and the 
punishment of all nations, that come not up to keep the 
feast of tabernacles* 

Jerusalem is the central place of worship that day, 
and Israel the head of the nations. "At that time the}* 
shall call Jerusalem the throne of the Lord; and all the 
nations shall be gathered unto it, to the name of the Lord, 
to Jerusalem; neither shall they walk any more after the 
imagination of their evil heart/' Jer. 3:17. "The Lord's 
sanctuary shall be in the midst of them forevermore, " 
Ezek. 37:27,28. 

Israel all gathered, and the face of the Lord "not 
hid any more at all, for I have poured out my Spirit 
upon the house of Israel, saith the Lord," Ezek. 
39:28,29. 

The judgment of Gog and Magog is certainly a very 
different one from that in Math. 25th and Rev. 20th 
chapter. 

The first is at the beginning and the other at the 
close of the Millennium. The first the resurrection of 
the righteous, and their reign with Christ for a thousand 
years; and the other the resurrection of all the wicked 
dead, to everlasting torment, which is the second death. 
The parable of the tares and our Lord's explanation 



54 



ANGELOLOGY. 



of it, appear to refer to the same occasion we have been 
considering, see Math. 13:24-30,36-40. i4 The reapers 
are the angels. " At the end of this age, ' 'the Son of man 
shall send forth his angels," &c. As long as these angels 
were acting as douloi, servants, they were not allowed 
to gather out ' 'the tares, ' ' but now they are sent as angels, 
executors, messengers, to gather out of his kingdom, 
these tares, these wicked children of Satan. From the 
parable, there are two sets of these in the field, the tares 
and the good wheat, that is, the children of the king- 
dom, sown by the Son of man, and the children of the 
wicked one. When the harvest comes at the end of the 
age, the conflict begins. As we have seen, there are 
two stages to the Son of man's coming. 

1 st. Into the air, w r here he gathers his church. 

2nd. After a period of time he comes with that 
church, called his "armies,' ' or "holy angels," in the 
manifestations of his power and glory, to execute judg- 
ment on the nations and take possession of his kingdom. 
He issues his orders to his redeemed, probably from his 
enthroned seat in the air, and as his angels they obey 
his commands, and "gather out of his kingdom all things 
that offend and them that do iniquity; and shall cast 
them into a furnace of fire; there shall be weeping and 
gnashing of teeth." This done; "then shall the right- 
eous shine forth as the sun in the kingdom of their 
Father." The transfiguration scene on an enlarged scale 



GOOD ANGELS. 



55 



is seen and enjoyed on earth. Luke 9:28-36 with 2nd 
Peter 1:16-18. 

"Do ye not know that the saints shall judge the 
world? Know ye not, that we shall judge angels?" 1st 
Cor. 5:2,3. When shall we judge the world and 
angels, unless it be at the coming of our Lord Jesus 
Christ, with all his saints, or, with all his holy angels? 
Xoah judged the world, when the flood came and 
destroyed them all. So will we judge "the world," and 
all deluded followers of Satan, called his angels (demons) 
at the coming of our Lord to the judgment by fire. 

Again, is not the same truth taught in 2nd Thess. 
1:7-10? "And to you who are troubled rest with us, 
when the Lord Jesus shall be revealed from heaven 
with his mighty angels, in flaming fire, taking ven- 
geance," &c. When? Why, when he shall come to be 
glorified in his saints, and to be admired in all them that 
believe. That is; Christ is to be admired and glorified in 
his saints and all true believers in that day — not to be 
glorified and admired of angels of another order of crea- 
tion — but in the execution of vengeance upon the mali- 
cious troublers of his children, by the Lord Jesus and his 
angel-saints with him. I can see no other meaning to 
this passage of the Scriptures. The phrase "mighty 
angels," need trouble no one, for these saints now pure 
and holy, are full of the Holy Spirit and power, vastly 
beyond what we can conceive of any other supposable 



56 



AXGELOLOGY. 



creature. Even the malicious enemy, Satan, is under 
their control, in 'the name of the Lord Jesus'' and "the 
power of his might. " 

Men in the flesh, when strong in faith, consecrated 
to God and filled with the Word and Spirit are mighty. 
It was Samson's power, before he tampered with his Deli- 
lah. This was the angelic power of the worthies of the 
Old Testament, as recorded in the nth chapter of Heb- 
rews. David could slay the lion and bear when but a 
stripling of a youth; conquer and behead the giant 
Goliath of Gath; and accomplish many mighty deeds 
of prowess. Stephen could peer the heavens, and see Jes- 
sus standing on the right hand of God. Peter and oth- 
ers could raise the dead in the name of the Lord Jesus. 
If so in our weakness according to the flesh, what can be 
the limit of the saints in glory? 

There are other passages of the Scriptures that mig ht 
be considered in this same connection of the Lord's com- 
ing, but for the present, we defer them and pass on to 
others. 

Hebrews ist and 2nd chapters: The term angels is 
frequently used. At first sight it might appear, that a 
different order of creatures from man, is referred to: but 
closely examining the entire connection, it is manifest 
that the contrast is between dispensations, or rather ages; 
especially that of the Old and Xew: and also the superi- 
ority of the Head of the Xew over the Head and leaders 



GOOD ANGELS. 



57 



of the Old. i st chapter, 2nd verse; "By whom he made 
the worlds, or the ages {tons aidnas.) 

God revealed his will, and conducted his government 
in the past age or ages by and through angels of whom 
the Lord himself was the Chief or Head Angel of all. 
But since the personal coming of the Lord in the flesh, 
the completion of the atonement by his one offering of him- 
self for sin, the resurrection from the dead, and his en- 
thronement on "the right hand of the majesty on high:" 
the administration of the government is fully given into 
the hands of his Son. Hence Jesus could say to his dis- 
ciples just before his ascension; "All power (authority) 
is given unto me in heaven and in earth. Go ye there- 
fore, and teach (make disciples) of all nations, &c, lo, 
I am with you al way, even unto the end of the world,"' 
(age) Math. 28:18-20. This is the Church-age in which 
Paul writes to the Hebrews, and he seeks to enforce the 
superiority of the latter over the former. 

The leading line of thought and argument in the 
two chapters before us, I will endeavor to give briefly: 

1st. The administrative parties of the two dispensa- 
tions, or ages, are brought to view in the 1st chapter 
and first 4 verses. 

In the Old Testament age, or ages, they are spoken of 
thus: "God, who at sundry times, and in divers manners 
spake in time past unto the fathers by the prophets." Brief 
but very comprehensive statement. It includes many 



58 



AXGELOLOGY. 



ways and the many times that God, the great Sovereign 
of all, revealed his will through the ages past, unto his 
people; "Unto the fathers by the prophets," among 
whom stands first the great Prophet of all, the Lord him- 
self, as he was so often seen, either in vision, in dreams, 
as the angel of the Lord, or directly seen and conversed 
with. Sometimes other men-angels were sent and came 
with him. Then the multitude of prophets with 
their many and varied revelations of God's will to men. 
all sent and qualified as messengers or angels to carry cut 
the will and purpose of God. 

In the New Testament age, the Son is spoken of 
thus (2 and 3 verses:) ''Hath in these last days spoken 
unto us by his Son, whom he hath appointed heir of all 
things," &c. After this, he speaks of God's creating the 
worlds by him, and describes him as the veritable essence 
of God himself. Then 

2nd. The contrast is drawn between the administra- 
tors of the first, under the name of ''angels/'' on account 
of their missionary or angelic character: and the Chief 
Administrator of the second, viz, "the Son." Thus: 
"being made so much better than the angels (these proph- 
ets &c.,) as he hath by inheritance obtained a more excel- 
lent name than they."' 

5th verse, "For unto which of the angels" (these 
worthies, prophets, messengers, leaders,) "said he at any 
time, thou art my Son, this day I have begotten thee?" 



GOOD AXG-ELS 



59 



To no other was it so said. It was prophesied of the 
Son, Psalm 2:7; and afterwards fulfilled to the letter, and 
so recorded, Acts 13:33. "God hath fulfilled the same 
unto us their children, in that he hath raised up Jesus 
again; as it is also written in the second Psalm," "thou 
art my Son, this da}' I have begotten thee." Again the 
challenge is made: "I will be to him a Father, and he 
shall be to me a Son!" This was conditionally made 
to David concerning Solomon, but he proved himself 
unworthy, and it was reserved for his future Sou, Jesus, 
the righteous One. Then after him to many who became 
righteous in him; as 2nd Cor. 6:18. 

To magnify the administration of the Son, over that 
of the prophets &c, of the past, the apostle brings 
another argument, 6th verse. When he bringeth (shall 
have brought, Greek) in the first begotten into the world, 
(habitable world, Greek,) he saith, "And let all the 
angels of God worship him." These worthies, prophets, 
&c, whom God sent to be teachers, leaders and guides, 
even these shall bow down and worship him; that is, this 
same Jesus, the resurrected and glorified Son of man. The 
expression, as we interpret it, refers to the time of the 
second coming of our Lord; for it is declared concerning 
the lowly Jesus, when the day of his humiliation is 
over, "That at the name of Jesus, every knee shall bow 
* * and every tongue confess that Jesus Christ is Lord 
to the glory of God the Father," Phil. 2:10,11, 



6o 



ANGEXOLOGW 



Furthermore, it was at his resurrection from the 
dead, that he was begotten. "Thou art my Son, this 
day I have begotten thee," It was not in his humilia- 
tion that this was said, but in his exaltation. At and in 
his second coming, to the rewarding of the saints, and 
the judgment of the world will this be fulfilled. The 24 
elders, the four living ones, and ' 'the many angels," 
even "ten thousand times ten thousand and thousands of 
thousands' ' shall rejoice to praise and worship him; not 
only as he is Lord, the Son of God; but also as the Lamb 
(Greek, little Lamb) slain, "having seven horns and 
seven eyes, which are the seven Spirits of God, sent forth 
into all the earth,'' see Revelation chapters 4,5,7:11th 
verse. 

Again, in this declaration, "and let all the angels of 
God worship him," it is manifest, he who is the Lord, 
the uncreated and living One, the Chief of all the angels 
is excepted. He cannot worship himself. He may 
change the mode of his administration, w 7 hich he did; for 7 
4 'In the beginning was the Word, and the Word was w T ith 
God, and the Word was God. * * And the Word was made 
flesh and dwelt among us," John. 1:1,14. As such, he 
is the Emmanuel, God with us; as such, he lived, died, 
rose and is exalted to the right hand of God, our "great 
High Priest," "King of kings and Lord of lords," "God 
blessed for evermore." 

7th verse, "And of the angels, he saith, Who mak- 



GOOD ANGELS. 



61 



eth his angels spirits, and his ministers a flame of fire." 
These prophets and men of God of old, whether in their 
embodied or disembodied state, were often mighty spirits 
and a flame of fire in the revelation of God"s will and 
Word to men, and in the actual execution of that will, 
and word, in mercy and judgment. As a few, among the 
many examples, to which we may refer the reader, are Gen. 
chap. 11, The scattering of the nations at the building of 
the Tower of Babel, when the Lord, the great Prophet 
of all, the Chief x\ngel of all, came down to see and exe- 
cute God's will. Gen. 18th and 19th chapters, The deliv- 
erance of Lot and the terrible overthrow of Sodom. Ex. 
3rd chapter, The burning bush and the call of Moses. 
Ex. chapters 1 1-14 inclusive, with Num. 20:16, The deliv- 
erance of the children of Israel from Egyptian bondage 
and through the Red Sea, while the Egyptians perished. 
Moses, Elijah, Elisha. were mighty prophets, spirits and 
flames of fire. But why speak further? The whole Old 
Testament abounds with the records of the words and 
deeds, of these angels sent from God. Truly they, and 
all of the Xew Creation whether in heaven or on earth, 
when filled with the Spirit of God are mighty spirits and 
flames of fire. The Psalmist strikes the same string in 
praise to the Lord, ''Bless the Lord, ye his angels, 
that excel in strength, that do his commandments, hark- 
ening unto the voice of his Word. Bless ye the Lord, all 



62 



ANGEtOLOGY, 



ye his hosts; ye ministers of his, that do his pleasure, 5 ' 
Ps. 103:19-20. 

But after all, how vastly beneath the Son of God in 
his administration of God's government in this age, or 
the coming age and ages, 8th verse, 4 'But unto the Son, 
he saith, Thy throne O God, is forever and ever, a seep- 5 
ter of righteousness, is the scepter of thy Kingdom.'' 
"Thou hast loved righteousness and hated iniquity ; there- 
fore God, even thy, God hath annointed thee with the 
oil of gladness above thy fellows." Not above foreign 
angel creatures, but, those who are thy fellows (Greek, 
partners?) This same word is used in Heb. chapter 3:1. 
and also 14th verse, showing the partnership of the Son. 
the First in this new order of things, and the "holy breth- 
ren" of "the heavenly calling," that is, 14th verse, "if 
we hold the beginning of our confidence steadfast unto 
the end." We, the church, are partners together with 
the Son in this new administration down till the church 
of this age is completed. Those who believed and kept 
his commandments before this age, were his angels, 
together with the Lord, their Chief Angel, all reckoned 
his people together on the purpose and promise of the liv^ 
ing God. 

The order being, if we apprehend it aright: The 
Son perfected in resurrection first; then the church gath- 
ered out and completed second; then Israel and the saints 
or angels before them, as also the remnant of Israel and 



GOOD ANGELS. 



63 



the nations, during the great tribulation day just before 
the coming of the Lord, gathered together and perfected, 
all constituting the "New or heavenly Jerusalem." It 
is to this resurrection and glory, that all Old and New 
Testament saints looked and longed. The 1 ith chapter of 
Hebrews gives us the life and expectation of some of this 
to be resurrected and glorified company of the saints 
of the Old Testament, and closes with this declaration: 
"And these all, having obtained a good report through 
faith, received not the promise; God having provided 
some better thing for us, (the Gentile church,) that they 
without (or apart from) us, should not be made perfect." 

13th and 14th verses, "To which of the angels said 
he at any time, Sit on my right hand till I make thine 
enemies thy footstool?" It was not said thus to any of 
the prophets, leaders, messengers, &c, before the coming 
of the Son of man in our nature, and the resurrection and 
exaltation at "the right hand of the Majesty on high." 
But it mas said to him, prophetically, in Psalm 110:1, 
"The Lord said to my lord, Sit thou at my right hand, 
until I make thine enemies thy footstool;" and quoted in 
fulfillment, as applied to Jesus Christ, in different places: 
as, Acts 2:34-36; 1st Cor. 15:25; our text and elsewhere. 

After that, we who believe and trust in him, become 
sons by the new birth, the new creation and adoption. 
The new birth or the new creation by the Holy Spirit, 
opens the way for us to become sons, and faith in Christ 



6 4 



ANGELOLOGY. 



Jesus secures the entrance into the family of God, 
as sons or children^ see John 1:12,13; Gal. 3:26. The 
spirit ratifies the a<£t of adoption, by taking up his abode 
in the "New man," in Christ Jesus. Rom 8:9-11; Eph. 
2:18-22. This same "spirit of adoption" makes us enjoy 
our liberty in Christ Jesus, assures us, "bears witness 
with our spirits that we are the children of God," that 
we "are heirs of God and joint-heirs w r ith Christ," Rom. 
8:15-17, and keeps us as a sealed package until the 
day of redemption; not only through this life, but 
onwarcfs to the perfection of the church, "the first fruits of 
the spirit," at the coming of Christ, by the resurrection 
of our bodies, Rom. 8:23; Eph. 4:30; Eph. 1:13,14. 

And the more the believer surrenders himself to God 
through Jesus Christ our Lord; the more that Spirit will 
sanctify him, and use him for God's glory; and give him 
joy and peace in believing, even "joy unspeakable and 
full of glory, receiving the end of his faith, the salvation 
of the soul," 1 st Peter 1:8,9. 

But what about the angels referred to in our text? 
We certainly can say (and it is implied in the question) 
that not one of them ever did, or ever could so perfectly 
keep the commandments or law of God, as to obtain the 
right of this exaltation. 

Even Adam when tried, failed. Jesus was the first 
man, since the fall, that did so keep the law, even unto 
death. "Wherefore God hath highly exalted him and 



GOOD ANGELS. 



65 



given him a name, which is above every name," Phil. 
2:9. "Therefore let all the house of Irael know assur- 
edly, that God hath made that same Jesus, whom ye have 
crucified, both Lord and Christ," A els 2:36. "Who for 
the joy that was set before him, endured the cross, despis- 
ing the shame, and is set down at the right hand of 
God." So the Chief Angel of all rightfully won the 
position and honor. 

As to his associate angels (prophets &c.,) although 
they were not able to secure this relationship, and much 
less sonship with God, on account of the weakness and 
sinfulness of the flesh — yet by faith in their Lord, who 
was sent to fulfill the covenant and promises to all who 
would believe and obey him, they could and did become 
the true Israel of God, the true "circumcision" "of the 
heart in the spirit." Seven thousand of them in the dark- 
est days of Israel bowed not the knee to the image of 
Baal, Rom. 2:29 and 11:4. Some of these saints, even 
before Israel's day, were so eminent as to deserve special 
mention among the worthies of the nth chapter of Heb- 
rews, as Abel, Enoch, Noah; and many others were, both 
before and after, preeminent. 

Their faith was reckoned unto them for righteous- 
ness, even as Abraham's was, who was the father of the 
faithful, Rom. 4:3,9,16,22-24; Gal. 3:6-8. We reckon 
them therefore new creatures in Christ, born again by 
the Spirit, Gal. 4:28,29. The apostle says: "Now we, 



66 



ANGELOLOGY. 



brethren, as Isaac was, are the children of promise. But 
as then, he who was born after the flesh, persecuted him 
that was born after the Spirit, even so it is now." The 
Spirit is the quickener from death to life in every age. 
We are not to infer from John 3:5, that because Nico- 
demus was a Jew of rank and Jesus said to him, "Except 
a man be born of water and of the Spirit, he cannot enter 
into the kingdom of God," that therefore all Israel were 
unregenerated before Christ. Niccdemus was manifestly 
an unregenerate man when he first came to Jesus, and 
no Jew nor Gentile, without this quickening to life can 
enter the kingdom, is the force of this declaration. And 
I think the discussion of the "relation of the Jews, Gen- 
tiles and the church of God" in Eph. 2:11-22, is not to be 
confined to the Jews and Gentiles, who enter into the 
present age church; but takes in a wider range, and 
CD vers all who are born of the Spirit through faith in 
Christ. All who were born of the Spirit before Christ 
came in the flesh, constitute part of the new creation and 
were used wonderfully by the Lord as angels to reveal and 
do God's will. They were children on the promise and cov- 
enant of God, but are children, as heirs "under tutors and 
governors until the time appointed of the Father," Gal. 
4:1,2 &c. But the same Spirit who created them anew, 
also seals them till the day of their full sonship with the 
risen and exalted Head, w T ho now sits upon ' 'the right hand 
of God" till all his enemies are under his feet. They have 



GOOD ANGELS. 



67 



their full rights secured only through the mediatorial 
work, and exaltation of their Chief Angel. Their great 
work before, was that of "ministering spirits, sent forth 
to minister for them who shall be heirs of salvation." 

Was not this their special mission while they were in 
the body, as prophets, leaders, teachers, &c? And in 
the spirit world God will use them, as he will, for his 
glory and the well being of his people. It appears as 
though the angelic world of spirits act as guardian 
angels, and are intensely interested in every soul that 
is saved, Luke 15:10. Likewise, I say unto you, there 
is joy in the presence of the angels of God, over one sin- 
ner that repenteth." 

The conclusion and exhortation follows in the 2nd 
chapter; "Therefore we," we who have been ministered 
unto by the Son, who is so infinitely exalted, "w T e ought 
to give the more earnest heed to the things, which we 
have heard, lest at any time we should let them slip. 55 
Then follows the reason; "For if the word spoken by 
angels," — those who were sent of God at "sundry times 
and in divers manners" — if the word spoken by these (i. 
e. angels) "was steadfast and every transgression and 
disobedience received a just recompense of reward; how 
shall we escape, if we neglecT: so great salvation which 
at first began to be spoken by the Lord, and w^as con- 
firmed unto us by them that heard him: God also 
bearing them witness by signs," &c, "and gifts of the 



68 



ANGELOLOGY. 



Holy Ghost.' 7 The "word spoken by angels," refers 
especially to Moses and Aaron and the thousands of other 
saints with them on the occasion of the giving of the 
law. If God visited speedy vengeance upon those who 
despised his word given through such a medium as these 
(and in a less enlightened day and age,) how shall it be 
with us who have received it through the "only begotten 
Son," and those who heard him, if we neglect and despise 
it? How can we escape? 

5th verse, "Unto the angels he hath not put in sub- 
jection the world (the habitable world) to come." It is to 
the Son this exalted honor is given. And before even 
he could reach that honor and glory, he had to be made a 
little (or for a little) lower than the angels. 

The reason assigned for this state of humiliation, is 
given, 9th verse. "But we see Jesus, who was made a 
little lower than the angels for the suffering of death * 
* that he by the grace of God should taste death for 
every man." The reasons given, read 10 and 15 verses 
inclusive: 

1st. To bring man}^ "sons to glory" and "become 
the captain of salvation," he must be made "perfect 
through sufferings." 

2nd. The Sanctifier and sanctified are all of one. 
As the mercy seat and cherubim were all of one golden 
piece, so the Son and the children God gave him are all 
of one. Since he has thus humbled himself even to 



GOOD ANGELS 



69 



death for us, "he is not. ashamed to call us brethren.'' 

3rd. That he might become a partaker (or partner) 
with us in our human nature (flesh and blood), and that 
he might destroy our enemy ; "that, through death he 
might destroy him that had the power of death, that is, 
the devil; "and deliver them who through fear of death 
were all their lifetime subject to bondage." And now, 
since this is accomplished and he is risen triumphantly, 
"He is crowned with glory and honor" (9th verse.) 

In conclusion of this chapter he reassures them of 
his perfect likeness in all respects (yet without sin) to his 
brethren whom he redeemed and saved. 

"Verily he took not on him the nature of angels; 
but he took on him the seed of Abraham;" or as we may 
render the passage, "He took not hold of angels; but he 
took hold of the seed of Abraham." The natural seed 
of Abraham, for this is the side under review, by the 
apostle, and not the spiritual seed of him (Abraham) as a 
believer. The meaning I take is simply this, that Jesus 
took not hold of the new creation (as Abraham was 
when he became a believer;) but he took hold of the 
natural seed of Abraham as he was before he became a 
child of God by faith. Or if you will, he took not hold 
of the "second Adam" nature; but he took hold of the 
"first Adam" nature, see 1st Cor. 15:45-47. He there- 
fore stooped vastly lower than the new Adam nature or 
the new Abraham nature; for he took upon him, in order 



7° 



ANGELOLOGY. 



to the suffering of death, the first Adam or first Abra- 
ham nature, and yet without sin. Hence it is added; 
"Wherefore in all things it behoved him to be made 
like unto his brethren." Why? "That he might be a 
merciful and faithful High Priest in things pertaining 
to God, to make reconciliation for the sins of the people. 
For in that he himself hath suffered, being tempted, he is 
able to succor all them that are tempted." 

He had to become man, as we are., in our natural 
condition (yet without sin), that he might take our place, 
suffer and die for us. He had to suffer and die for us, 
that we might suffer and die in him when we re- 
ceive him by faith. He had to rise from the dead 
and become the first begotten of God, that we might 
rise in him by faith into our new life and become sons of 
God like him. He had to be exalted to the right hand 
of God, that in due time, we ma}' be exalted to reign 
with him. 

Before we leave Hebrews there are two other pass- 
ages, in which the word angels is found. The first: chap- 
ter 12:22, "To an innumerable company of angels." 

This clause is grouped together with a number of 
others, expressive of the endearing nature of the heav- 
enly household, to which the believers of the New Tes- 
tament have come. 

All we have to say, it seems much more in harmony, 
to class these with the redeemed and Redeemer, and 



GOOD ANGELS. 



71 



God, the judge of all, than to make them the only sepa- 
rate company referred to. They probably refer to the 
vast number of Old Testament saints in glory; while the 
other class, spoken of, as "the spirits of just men made 
perfect," refers to the spirits of New Testament saints 
[Heb. 39 40.] 

The second, Heb. 13:2; "Be not forgetful to enter- 
tain strangers, for thereby some have entertained angels 
unawares." 

It is difficult to conceive, how one could entertain 
angel spirits of a different order from men. But it has 
been done over and over again, with angels who came in 
the flesh, and those who came in form, person and habili- 
ments of men. 

That the angel of the Lord, as well as other men, 
came frequently, we have seen. 

We can conceive the Lord, who is a quickening 
spirit; or his new-creation associates, who partake of a 
like nature, as men (called angels) appearing as such and 
being entertained; but angels of a different order (accord- 
ing to the common conception of these creatures,) how 
can they appear and be entertained by men in the flesh? 
It seems to us incredible. But we, when failing to enter- 
tain strangers, may unwittingly and sinfully turn away 
God's messengers or angels, sent of God for our spiritual 
and eternal welfare. 

I have no doubt there are many angels of God in the 



72 



ANGELOLOGY. 



form of servants, who are absolutely refused and turned 
away without a hearing, by those unto whom they had 
been sent for a rich blessing from the Lord. 

1 select a few more passages of the Scriptures, that 
might seem to refer to a different order of beings, than 
that from men. I quote tw T o, that refer to the same or 
similar events, viz: 

2 Peter 2:4, "For if God spared not the angels that 
sinned, but cast them down to hell, and delivered them 
into chains of darkness, to be reserved unto judgment;" 
with Jude 6th, "And the angels that kept not their first 
estate [principality,] but left their own habitation, he 
hath reserved in everlasting chains under darkness unto 
the judgment of the great day." 

When we come to examine these in connection with 
their contexts; they seem to be far more in harmony with 
the subject under consideration, to make "angels" refer 
to men under conditions; and to God's dealing with 
them. 

1st. The article is omitted in both instances, in the 
Greek; a very important consideration in understanding 
the correct meaning. 

2nd. The immediate connection in both records is, 
with other events in the history of God's dealings with 
men; teaching these "false teachers," "who bring in dam- 
nable heresies, even denying the Lord that bought 
them;" and also these "ungodly men, who crept in una- 



I 

GOOD ANGKLS. 73 

wares," their terrible doom in the great judgment day 
coming. 

If terrific judgment overtook -those of preceding 
ages and generations, what shall be the end of those who 
turn away from the Lord Jesus Christ, and ' 'count the 
blood of the covenant, wherewith they are sanctified, an 
unholy thing, and do despite unto the spirit of grace?" 
and not only do this, but also carry their infamous work 
to the destruction of others? The apostle Peter takes us 
back to the days just preceding the days of Noah. The 
character of the ''sons of God," those who had been 
called to be the sons or children of God, but who instead 
of complying with their call, had grievously corrupted 
themselves, Gen. 4:26 with 6:1-13. "When men [the 
descendents of the accursed Cain] began to multiply on 
the face of the earth, and daughters were born unto 
them." Then the "sons of God" [the descendents of 
Seth, blessed as being in the line of the promised seed,] 
when these "saw the daughters of men that they were 
fair, and they took them wives of all which they chose." 
"And God saw that the wickedness of man was great 
upon the earth, and that every imagination of the 
thoughts of his heart was only evil continually." 

Thus was his spirit grieved and almost quenched out 
of the world. Except Noah and family all were ripe for 
the judgment and destruction that came upon them in the 
days of Noah. 



74 



AXGELOLOGY. 



Now if these Sheniites, called to be sons of God, to 
be used by the Spirit, called to be angels for the advance- 
ment of God's cause on earth and the promotion of his 
glory; if these "kept not their first estate [their princi- 
pality, margin,] but left their own habitation," mingling 
in adultery and licentiousness with the accursed Cananites, 
and turned their back upon their high calling of God; 
if these perished under the wrath of God, and are 
reserved in the torments of the Tartarus, until the judg- 
ment of the great day; how much more will these latter- 
day monsters perish in the coming terrible judgment day 
of the Lord? Read Heb. 6:4-6 and Heb. 10:26-31. 

God saved Noah and family out of this wreck; Lot 
and his two daughters out of the terrific judgment of fire 
and brimstone that came upon Sodom and Gomorrah; the 
believing people of Israel out of the destruction that came 
upon the unbelieving during their wanderings through 
the wilderness from Egypt to Canaan (Jude;) so also 
will God save out of the judgment of fire all true believ- 
ers, saints, angels, — servants — when the Lord comes. I 
would ask on leaving these Scriptures, What proper idea 
can one have of angels of a different order of being 
reserved in hell {Tartarus, the heathen notion of Hades) 
till the da\- of judgment? If there are such spirits (evil 
angels, as supposed,) are they not alread} r judged? What 
has the coming judgment day of the Lord to do with any 



GOOD ANGELS. 



75 



except those, who have been partakers in the sins of the 
human race? 

We have to prove from the Word, beyond question, 
that Satan had accomplices in the original overthrow, 
or fall of the human race, before it could be established, 
that they are ' 'reserved in everlasting chains under dark- 
ness unto the judgment of the great day;" or, otherwise 
prove, that God created such beings after the fall, and 
that they afterwards fell from their innocence, and took 
part with Satan in the eternal ruin of men. 

But we fail to find either of these proofs in the 
Bible. 

While speaking of the earlier times of the world's 
history, there is another text which is sometimes construed 
so as to refer to another class of holy beings in existence 
before the creation of man. I refer to Job 38:6-7. The 
Lord answered Job, saying among other questions; 
"Whereupon are the foundations thereof [that is of the 
earth] fastened? or, who laid the corner-stone thereof; 
when the morning stars sang together, and all the sons 
of God shouted for joy£' 

1st. This may possibly, in a figure of speech, refer 
to the morning of creation; when all creation animate 
and inanimate, sprang into existence by the hands of 
God and the word of his power. All the creation of God 
"sang together" (in unison) and "shouted for joy." But 
as the terms "morning stars" and "sons of God," do 



7 6 



ANGEIvOLOGY. 



not agree with the proper or scriptural use of these 
terms, as applied to any of the first creation of which we 
have an account in Genesis, except to the original pair 
in the garden of Eden, I prefer to submit an interpreta- 
tion which, I believe, will be found to harmonize with 
the general teaching of the Word, and that is, 

2nd. It has special reference to all the earlier 4 'sons 
of God," who by faith in the promised "seed" (Gen. 3: 
15) became subjects of the new-creation. 

It was, by and for, the Head of this new-creation 
that the earth was originally founded, and the heavens 
also created; and will finally be inherited and possessed by 
them. "The righteous shall inherit the earth and dwell 
therein forever," Psalm 37:29. 

The Savior says "The meek shall inherit the earth." 
And to the Son it is said, Psalm 2:8: "Ask of me, and I 
shall give thee the heathen for thine inheritance, and the 
uttermost parts of the earth for thy possession." 

Again, what or who was the "corner-stone," at 
which all the morning stars sang in unison and the sons 
of God shouted for joy? ^ 

The Scriptures speak of only one Corner-stone, and 
only one Foundation -Rock that is laid. Gen. 49:24, 
"The Shepherd, the Stone of Israeli— Israel's Rock, 
Deut. 32:4, 15;i8, 30,31. "Other foundation can no man 
lay than that is laid, which is Jesus Christ." 1st Cor. 3: 
11, "Therefore, thus saith the Lord God, Behold I lay in 



GOOD ANGELS. 



77 



Zion for a foundation a stone, a tried stone, a precious 
corner-stone, a sure foundation, he that believeth shall 
not make haste," Isa. 28:16. Jesus Christ himself being 
the Chief Corner-stone, Eph. 2:20. ''The stone which 
the builders refused, is become the head of the corner. 
This is the Lord's doing, and it is marvelous in our 
eyes," Psalm 118:22,23 and elsewhere. 

When was this Corner-stone laid, this Foundation- 
Rock? From eternity. In the counsels of the God-head, 
in the purposes and decrees of the Three in One. 

"The Lord possessed me in the beginning of his 
way, before his works of old. I was set up from ever- 
lasting, from the beginning; or ever the earth was * * 
when he appointed the foundations of the earth; then I 
was by him, as one brought up with him; and I was 
daily his delight, rejoicing always before him," Prov. 8: 
22-32; Ps. 102:25. 

All through the ages, this Son of God, Son ot man, 
the only Mediator, was the one, by and through, and for 
whom, both creation and redemption were effected. The 
material creation, both visible and invisible, was but a 
link in the chain, to reach the stupendous work of 
redemption, over which Jesus Christ is Head and Lord of 
all. Col. 1:13-18, "Who is the image of the invisible 
God, the first born of every creature; for by him 
were all things created, that are in heaven, and that are 
in earth, visible or invisible, whether they be thrones, or 



7 8 



ANGELOLOGY. 



dominions, or principalities, or powers; all things were 
created by him and for him; and he is before all things 
and by him all things consist. And he is the Head of 
the body, the church." See also Eph. 1:3-6, "Accord- 
ing as he hath chosen us in him before the foundation of 
the world," &c. Eph. 3:15, "Of whom the whole family 
in heaven and earth is named." 1st Peter 1:20, "Who 
verily was foreordained before the foundation of the 
world; but was manifest in these last times for you.'' 

We understand then this expression of our text, to 
refer, not only to Adam and Eve, as they basked in 
the light and glory of paradise; but especially to them 
and their immediate descendents, who kept their first estate 
(or principality) when they learned, that by the mercy 
and grace of God, they had regained and recovered by 
redemption through the promised "seed," their commun- 
ion and fellowship with God, which were lost by their sin 
and fall. 

Happy day, when these "morning stars" could again 
take up their more than paradisaical song! Happy day, 
when all the "sons of God," this morning day of the 
world could "shout with joy" over creation and redemp- 
tion, as they realized the Corner-stone laid in the earth, 
in Zion, for themselves and all future generations! 

It is exceedingly difficult to understand how this 
text came to be applied to angels of a different order of 
creation. The expression, "sons of God," is not a term 



GOOD ANGELS. 



79 



applied to such, in the Word; and cannot be, as we con- 
ceive. 

The very conception of this class of supposed beings, 
is that of an independent and separate creation — each 
one independent of another. The}' do not descend from 
a common head and partake of a like nature to that head. 
How then could they be properly called children or 
sons? 

So "morning stars" is properly applied to all new 
creatures in Christ Jesus. He is the head and called the 
"Bright and Morning Star, " Rev. 22:16, and the infer- 
ence is legitimate that all who become children or sons 
through him are stars. "And many of them who sleep 
in the dust of the earth, shall awake; some to everlasting 
life, and others to shame and everlasting contempt. 
And they that be wise, shall shine as the brightness of 
the firmament; and they that turn many to righteousness 
as the stars for ever and ever," Dan. 12:2,3. See also 
1st Cor. 15:41,42. 

The saints of old were familiar with the term "sons 
of God," Gen. 6:2-4. This was before the flood. The 
record is made of Job, who lived after the flood. This 
leaves no doubt that he and others of God's children were 
well acquainted with the term; and again it is manifest 
that they were accustomed to meet together in family and 
public worship." See Job 1:5,6; Ch. 2:1. It w r ould be 
easy then for this man of God, to understand w r hat the 



8o 



ANGELOLOGY. 



Lord meant by the challenge, Who laid the Corner-stone 
thereof, when the morning stars sang together, and all 
the sons of God shouted for joy? 

ist Peter 1:12 requires some thought and considera- 
tion. The text reads, 4 'Which things the angels desire 
to look into.*' — The article should be omitted, and read 
4 'Which things angels desire to look into." 

We understand it therefore thus: The prophets who 
were God's messengers or angels of old, and sent to pro- 
phesy of these glorious truths that pertained, not to 
themselves, but to those who are now living in this age; 
greatly desired to know what these things meant. It is 
said concerning them, * 'Of which salvation the prophets 
have inquired and searched diligently, who prophesied of 
the grace that should come unto you [us;] searching 
what, or what manner of time the Spirit of Christ which 
was in them did signify, when it testified beforehand the 
sufferings of Christ, and the glory (glories) that should 
follow. 

It was revealed also unto these prophets by the Spirit 
that was in them, that these glorious revelations were 
not for them living in that age; but in a future one; even 
to this age, in w T hich Peter says, these very things ''are 
now reported to you [us] by them that have preached 
the gospel unto you [us] with the Holy Ghost sent down 
from heaven." Then follows "Which things angels de- 
sire to look into, What angels? Why, the same mes- 



GOOD ANGELS. 



8l 



sengers that were so intently interested at the time the 
prophecy was given. These prophets, and thousands of 
others continue to desire to understand these grand and 
glorious truths, as they develop from time to time, and 
generation to generation. The word "look into," in the 
Greek, gives the intensity of the desire. It means "stoop 
down," "lean over" to behold these things, as they are 
opened up in the sufferings, death, resurrection and glori- 
fication of the Son of God, the Son of man; and after this 
the Spirit poured out, and the continued and continual 
ingathering of the sons of God. They stoop over to 
behold these developments of the wonder-working Media- 
tor and Redeemer. If they were so interested by the Spi- 
rit when they were prophets in the flesh, is it to be sup- 
posed that now as they are saint-angels, or messengers 
in heaven, that their interest can abate? There is "joy 
in heaven over one sinner that repenteth;" yes, "there is 
joy in the presence of the angels of God over one sinner 
that repenteth," Luke 15:7,10; Math. 13:17. "God is 
not the God of the dead, but of the living," Math. 22:32. 

These same angels, according to the view we have 
been presenting, take an active interest in the Lord's 
"little ones" on earth when the Lord permits. Luke 16:22, 
"And it came to pass that the beggar died and was car- 
ried by the angels into Abraham's bosom." Math. 18:10, 
1 'Take heed that ye despise not one of these little ones ; 
for I say unto you, that in heaven their angels do always 



82 



ANGELOLOGY. 



behold the face of my father, which is in heaven." — I 
may refer to these passages again further on. 

But we need not confine the text under review T to 
"the prophets and righteous men" in the Old Testa- 
ment age, but certainly the angel-ministry both on 
earth and in heaven, are intently interested in searching, 
even "bending over" to understand these things that are 
now reported to us by the Holy Ghost through those who 
have given us the Gospel. Does not the desire, to know 
the Word of God that it may be given to others, almost 
consume some of those who are called to be messengers 
to others? 

I appeal to those who "search the Scriptures daily 
whether these things are so." 

I know there are some who are called to be messen- 
gers, angels, who seem to be more anxious to know what 
the newspapers say, and trivial books and stories contain, 
than they do what the Bible teaches; but these are not 
the angels spoken of in our text, "which things the 
angels desire to look into." Wherefore, as Peter 
exhorted the Christians whom he was addressing, so I 
repeat it to this generation, "Gird up the loins of your 
mind, be sober and hope to the end, for the grace that is 
to be brought unto you at the revelation of Jesus Christ. 

It spoils the beauty and takes away the force of the 
passage of Scripture before us, to refer it to any other 
angels than those who are personally partakers and par- 



GOOD ANGELS. 



85 



ticipators in this glorious redemption, as it unfolds from 
age to age and generation to generation. 

Again in Math. 22:30; Mark 12:25; Luke 20:36 par- 
allel passages. Here, as before, the article must be omit- 
ted, and will read, "For in the resurrection the)' neither 
many nor are given in marriage, but are as angels in 
heaven." In Luke it is, "They are equal unto angels." 
The angels would seem to indicate a special, or a definite 
class of persons, but when the article is omitted, as it 
should be, it is indefinite and may refer to the whole, or 
any part, in heaven or on earth. Here it manifestly 
refers to those in heaven — "as angels in heaven;" or, 
"equal to angels," "for they are sons of God being sons 
of the resurrection." 

God's saints in heaven, before the resurrection of 
their bodies, are spirits; and when employed to do service 
here below, as frequently they have been, they are termed 
angels, or messengers, to designate that special feature of 
their character and service. When they, or the Lord 
himself appeared, they appeared as the angel, or angels 
of the Lord; and were seen and communicated with as men. 
"A spirit hath not flesh and bones as ye see me have/' 
"Handle me and see," Luke 24:39; also numbers 12:6-8. 
And he said, "Hear now my words. If their be a 
prophet among you, I, the Lord, will make myself 
known unto him in a vision, and will speak unto him in 



8 4 



ANGELOLOGY. 



a dream." Even to Moses, "The similitude of the Lord 
shall he behold." 

Now, our texts affirm, that after the resurrection 
we will be "as angels in heaven," or "equal to angels." 
Our bodies will then be spiritual, and not fleshly 
as they are here, "Not marry nor be given in. mar- 
riage," as here in the flesh, "nor will we die any more." 
Immortal then. Paul describes our state as it will be 
after the resurrection of the body. "It is sown in cor- 
ruption, it is raised in incorruption; it is sown in dishon- 
or, it is raised in glory: it is sown in weakness, it is 
raised in power; it is sown a natural bod}', it is raised a 
spiritual body." 

We will be then "sons [or children] of God, being 
sons of the resurrection;''' that is, children perfected in 
glory, body as well as spirit. 

Our spirits were angels in heaven and used as angels 
before; but now our bodies partake of the same nature, 
and we become perfected angels in glory; like to the Son 
of man in his resurrected glory. Not only "children of 
God being children of the resurrection," but, "as angels" 
"equal to angels" like, or similar to the great Chief 
Angel of all. 

i John 3:2, "Beloved, now are we the sons of 
God, and it doth not yet appear what we shall be, but we 
know that, when he shall appear, we shall be like him; 
for we shall see him as he is." 



GOOD AXGELS. 



85 



Once more, Psalm 78:25, " Man did eat angels' food: 
he sent them meat to the full." This has connection 
with the manna upon which the children of Israel fed in 
the wilderness, see context verses 22-24. The history of 
the event is fully given in Exodus, 16th chapter. 

To refer this text to a foreign order of angels is sim- 
ply confusion. What kind of food do these angel-spirits 
eat? Do they live upon this manna which is described 
in Exodus, chapter 16:31. "Like coriander seed, white; 
and the taste of it was like wafers made with honey?" 
To spiritualize it, so as to adapt it to these supposed crea- 
tures, is a very serious undertaking. No. But to refer it to its 
proper subjects, viz; the children of Israel, God's ancient 
people in the wilderness, and at the same time bearing in 
mind the typical reference to Jesus Christ, the Bread of 
life, it contains a most instructive lesson. "Man did eat 
angels' food." 

1st. It was God's provision for sustaining his earthly 
Israel as they passed through the wilderness to the land of 
Canaan. Ex. 16:15. "This is the bread which the Lord 
hath given you to eat." 

They lived upon this manna, and prepared it to their 
taste. The people went about and gathered and ground 
it in mills, or beat it in a mortar, and baked it in pans 
and made cakes of it," Num. 11:8. 

2nd. The typical reference of this bread, is to the 
Lord Jesus Christ, the bread of life. John 6:31 &c, 



86 



ANGELOLOGY. 



' 'Our fathers did eat manna in the desert; as it is writ- 
ten, He gave them bread from heaven to eat. Then 
Jesus said unto them, Verily, verily, I say unto you, 
Moses gave you not that bread from heaven, but my 
Father giveth you the true bread from heaven." Verse 
35, <£ Jesus said unto them, I am the bread of life." Ver- 
ses 48-51, "I am that bread of life, Your fathers did eat 
manna in the wilderness and are dead. * * * I am 
the living bread, which came down from heaven; if any 
man eat of this bread, he shall live forever." Here is 
the true bread upon which the true Israelite fed at that 
time; and on this food men-angels have fed ever since, 
and even before. This is the angels' food, that man did 
eat. It is the food that God has provided for men- 
angels; and not angels of another order separate from 
men. 

As the Israelites served or prepared the manna to 
suit their tastes; so Jesus Christ can be received and 
eaten by his true believing people, but it must be the 
Jesus sent down from heaven, and not another. "Whoso 
eateth my flesh, and drinketh my blood, hath eternal 
• life; and I will raise him up at the last day," verse 54. 
And this bread must be received by faith, "Verily, verily, 
I say unto you, He that believeth on me hath everlasting 
life," verse 47. 



GOOD ANGELS. 



87 



Fifth. The basis or foundation of this 
new-creation, and its being used as angels, is 
found in the divine person, character and work 
of the Lord Jesus Christ. 

In this divine personage and his work we discover 
the nature and origin of the greatness, dignity, power 
and glory, belonging to the whole subject of Angel- 
ology. 

It begins in Christ, continues in Christ; and is eter- 
nal in Christ, the Lord, the Son of God, the Son of 
man, the eternal Son, the Head of all; and the origin 
of all. 

The Scriptures center all in him, in his person, 
work, power and glory, this too before his incarnation as 
well as after. Before, on the immutable nature of his 
being, purposes and word, carrying forward and operat- 
ing the future in the redemptive work, as though it were 
past; for "One day is with the Lord as a thousand years, 
and a thousand years as one day ;" or, "a thousand years 
in thy sight are but as yesterday, when it is past;" but 
after his incarnation, death and resurrection, the same 
divine Being, continues to apply his completed redemp- 
tion as an accomplished reality till all his own are saved, 
and the kingdom shall have been delivered up to God the 
father, "that God may be all in all." The Lord Jesus 



88 



ANGELOLOGY. 



Christ is the Foundation-Stone of the Bible; the theme 
of revelation from Genesis to Revelation. 

The prophet Isaiah speaks of him thus: "Unto us a 
child is born, unto us a Son is given, and the government 
shall be upon his shoulders; and his name shall be called, 
Wonderful, Counsellor, the Mighty God, The Everlast- 
ing Father, The Prince of Peace. Of the increase of his 
government and peace there shall be no end, upon the 
throne of David, and upon his kingdom, to order it, and 
to establish it with judgment and with justice from hence- 
forth even forever. The zeal of the Lord of hosts will 
perform this." Isa. 9:6-7. 

The Apostle, in Hebrews, speaks of him in this exalted 
strain: "God * * hath in these last days spoken unto 
us by his Son, whom he hath appointed heir of all things, 
by w r hom he made the worlds: who, being the brightness 
of his glory, and the express image of his person, and up- 
holding all things by the word of his power, when he had 
by himself purged our sins, sat down on the right hand 
of the Majesty on high," Heb. 1:1-3. 

This eternal Agent of the Godhead opened the door 
for the forgiveness of sins, for the bringing into existence 
this new creation, and for its high exaltation forevermore 
in glory. In the Scriptures, His divine essence, and 
wondrous working are seen in the creation, and in all the 
ages past and to come. 

1st. In the Creation. "In the beginning God [or, 



GOOD ANGELS. 



8 9 



Godhead,] created the heavens and the earth," or in recap- 
itulating and extending the account of creation in the 
2nd chapter of Genesis, 4th verse, and onward "the Lord 
God made the heavens and the earth," &c. "The exist- 
ing one" "The Jehovah" the name by which he is so 
often known, both in creation and redemption. "Who is 
the image of the invisible God, the first born of every 
creature; for by him were all things created, " Col. 1:15-17. 
"The Lord God," The Lord, the Godhead, for his adts 
are the a£ts of the Godhead. 

2nd. In redemptio7i. From the fall of man to the giv- 
ing of the law. 

1 . He inspires hope by an early promise to the sor- 
rowing pair before turning them out of Paradise, saying, 
(while yet addressing the serpent, that deceived them,) 
"I will put enmity between thee and the woman, and be- 
tween thy seed and her seed; it shall bruise thy head, and 
thou shalt bruise his heel," Gen. 3:15. He taught them 
how to cover the shame of their nakedness brought on 
them by their sin. "Unto Adam also and to his wife did 
the Lord God make coats of skins, and clothed them." 
Here we may infer the early institution of animal sacri- 
fices as a covering for sin, pointing to the future sacrifice 
of the Lamb of God. That men were early taught the 
way of propitiating God for sin we may know by the 
offering of Abel. Gen. 4:4, with Heb. 11:4. 

2. Though there was no written word given to 



go 



ANGELOLOGY. 



guide and teach them; yet the Lord himself often met 
with those to whom he was favorable and communicated 
his will. So the Lord himself appearing in person, or 
dream, or as the angel of the Lord, became the Word 
unto that generation till the law was given. And again, 
men's lives were so lengthened out in those days, that the 
Word of God once given would be communicated from 
one to another, so that the world could have been well 
instructed in the truth. We know that that age did de- 
velop some saints that became preeminent in righteous- 
ness: as, Enoch, Noah, Abraham, and others. 

Again; This Lord, Jehovah, is seen carryi?ig forward 
the gteat redemptive work from the giving of the law to 
Christ. This was done by a written law of the Lord, 
priests, prophets, an enlarged system of sacrifices, taber- 
nacle-worship, temple-worship, communication with God 
through personal types, as high priests pointing to the 
coming of the great High Priest, the Lord Jesus Christ, 
the same Angel of the Lord, who still appeared in person 
to teach, instruct and assure his people as before; in a 
word, in all that we find written in the Word from Moses 
till Christ. 

Still once more; This Lord comes in person to com- 
plete this redemptive work, and carry it forward till all 
are saved and gathered together with him in glory. 

But to do this, he had to undergo a life of humilia- 
tion beyond our comprehension. The Holy Spirit 



GOOD ANGELS. 



91 



describes it in Phil. 2:6-8: "Who being in the form of 
God, thought it not robbery to be equal with God; but 
made himself of no reputation, and took upon him the 
form of a servant, and was made in the likeness of men, 
and being found in fashion as a man, he humbled himself 
and became obedient unto death, even the death of the 
cross." Although so infinitely high, yet he had to stoop 
down and take upon him human nature, in order that he 
might live, suffer and die; and by so doing he offered a 
sinless sacrifice to God for us. In no other way could 
sinful men be redeemed and saved. God accepted the 
sacrifice and raised him from the dead. 

The sacrifice was God's Lamb that he himself pro- 
vided for him. To redeem his people, the stroke had to 
fall upon the Lord. But God provided him with a body 
to receive it. "A bod}' thou hast prepared me," 
Heb. 10:5. 

I am reminded of Abraham, at the command of God, 
who took the knife to slay his son Isaac. In purpose it 
was done, but God stayed his hand, and the stroke fell on 
the innocent ram, caught in a thicket, and it was con- 
sumed. So the bod)- of our Lord received the stroke 
even to death, a sacrifice for us. But it was not possible 
for death to hold him and God raised him from death, a 
positive pledge of the resurrection of all who trust him. It 
seems as though our divine Lord, suspended the activities 
of his own divine nature in order that by the Holy Spirit 



92 



AXGELOLOGY. 



he might be conceived and be born a man, and live the 
infirm life of a man, without sin, that he might die, as a 
man in our room and stead; a perfect, sinless sacrifice to 
God for us. But the offering being made, the grave 
could not hold him, as it is written, "Because thou wilt 
not leave my soul in hell [Hades,'] neither wilt thou suf- 
fer thy Holy One to see corruption, " Acts 2:27. John 10: 
15, 17, 18, shows the voluntary suspension, for a time, of 
his divine prerogatives and power. "I lay down my life 
for the sheep." "Therefore doth my Father love me, 
because I lay down my life, that I might take it again. 
Mo man taketh it from me, but I lay it down of myself. 
I have power to lay it down, and I have power to take it 
again.' 7 

In the assumption of our nature, that he ma}' lay 
down his life for us, the very heart of God, and of the 
Lord Jesus Christ, is opened up to us. "God so loved 
the world, that he gave his only begotten Son, that who- 
soever belie veth in him should not perish, but have ever- 
lasting life,'' John 3:16. "We love him because he first 
loved us," 1 John 4:19. "God commendeth his love 
toward us, in that, while we were yet sinners Christ died 
for the ungodly," Rom. 5:6. 

But by his humiliation he reached his exaltation. 
By taking on him the first Adam-nature and dying for us, 
he reached thereby the second Adam-nature. 1 'Wherefore 
God also hath highty exalted him, and given him a name 



GOOD ANGELS. 



93 



which is above even' name: that at the name of Jesus 
ever} r knee should bow, of things in heaven, and things 
in earth, and things under the earth; and that even- 
tongue should confess that Jesus Christ is Lord to the 
glory of God, the Father," Phil. 2:9-11. He is thereby 
"made High Priest forever after the order of Melchize- 
dek." He thereby becomes "the first-begotten from the 
dead." He thereby receives the promise of the Father 
of the gift of the Holy Spirit, Acts. 2:32, 33. "This Jesus 
hath God raised up, whereof we are all witnesses. 
Therefore being by the right hand of God exalted, and 
having received of the Father the promise of the Holy 
Ghost, he hath shed forth this which ye now see and hear. ' ' 

He hereby, as the risen and exalted Son of Man, 
becomes Lord over all. All power is given into his hands 
to endue his apostles and ministering servants for the 
preaching of the Gospel to all nations and for the ingath- 
ering of his church down to the end of the age: and in 
the age to come to reign King of kings and Lord of lords, 
until all enemies are placed under his feet. He hereby 
completes, through the Holy Spirit, the written revelation 
of God's will to men: and still further walks among the 
seven golden candlesticks continually by his Sent One, 
viz: the Holy Spirit, who is now personally in fullness 
and power present in his church. 

We conclude, therefore, that in the divine person, 
character, and work of the Lord Jesus Christ, is found 



94 



AXGELOLOGY. 



the basis or foundation of this new creation, and conse- 
quent!}', of angelology. This too, both in the Old and 
New Testament dispensations. In the Old, angels 
appeared much more frequently: because this was the 
mode of communicating God's will to his people and to 
the world. 

ist. Through prophets and ''hoi}* men of God," as 
they were moved by the Holy Ghost," and 

2nd. Directly, through the angel of the Lord, and 
his associate angels, as they appeared from time to time. 

But now in the New, the necessity is largely removed: 
so, we have the presence of the Lord Jesus, by his ever 
present Spirit, through faith in his Word. 

Now every child of God has *the privilege of liv- 
ing in the very presence of God through the Lord Jesus 
Christ by his Spirit through faith in his completed word. 
"Having therefore, brethren, boldness to enter into the 
holiest by the blood of Jesus, by a new and living way 
which he hath consecrated for us, through the veil, that 
is to say, his flesh; and having a High Priest over the 
house of God; let us draw near with a true heart, in 
full assurance of faith," &c. Heb. 10:19-22. He "hath 
raised us up together, and made us sit together in heav- 
enly places in Christ Jesus, " Eph. 2:6. 

Sixth. The efficient, adting and active 
agent in producing or manifesting this new- 



GOOD AXGELS. 



95 



creation and its angel-character, is the Holy 
Spirit, the third person in the Godhead. 

ist. In Creatioyi. 

Here we find the Spirit, the third person of the God- 
head, is the acting agent. Gen. 2:2, "And the Spirit of 
God moved upon the face of the waters." In Ps. 33:6, 
it is said; "By the word of the Lord were the heavens 
made, and all the host of them by the breath [Spirit] of 
of his mouth." In Job 26:13, "By his Spirit he hath 
garnished the heavens." 

2nd. In Redemption. 

The Spirit in this also is the divine, acting and 
efficient agent, all through the ages. The Scriptures 
represent him as the all-powerful, quickening One; bring- 
ing from nothing into existence, and from that which 
exists, into life and activity. 

We witness him as the active w r orking agent in the 
days before the flood, when "God saw that the wicked- 
ness of man was great in the earth," and "the Lord said; 
My Spirit shall not always strive with man, for that he 
also is flesh," Gen. 6:3-5. He was the acting and active 
One in Noah, as a preacher of righteousness, 1 Peter 3: 
18-20; 2 Peter 2:5. So also the quickening Spirit in 
Joseph, Gen. 41:38; Moses, Joshua, Bezaleel, Elijah, 
Elisha, Gideon, Jeptha, Samson, David and many others 
of the Old Testament worthies. 



9 6 



AXGELOLOGY. 



By him we have the will of God revealed through 
the prophets and holy men of God, in all ages, in dreams, 
visions, similitudes, revelations. The whole Bible is his 
production. "For the prophecy came not in old time, by 
the will of man; but holy men spake as they w 7 ere moved 
by the Holy Ghost," i Peter 1:21. Here in this divine, 
creating and enlightening energy of the Holy Spirit, we 
have, as we believe, as far as the holy angels are con- 
cerned, the secret poiver of Angelology. God in all this 
acts on his own eternal prescience, purpose and word, 
bringing forth or calling 1 'those things which be not as 
though they were," Rom. 4:17. 

Christ, the Lord, the Head of this new-creation, has 
in all ages sent his Spirit as his angel or messenger, to 
bring his presence before his servants on earth, and to 
make known the will of God unto them, and sometimes 
to bring the presence of other saints with him. 

We have before spoken of these angelic appearances 
somewhat at length, and need not extend our inquiry 
further than to show 7 the joint- work of Jesus Christ and 
the Holy Spirit in this manifestation. 

First. Front instances recorded in the Word. 

That these two divine agents of the Godhead are 
most intimately associated in all the history of this new- 
creation and its angelic production, or manifestation, the 
Scriptures furnish abundant proof. Each person has his 



GOOD ANGELS. 



97 



particular or special office to perform; yet both are closely 
allied in its execution. 

If we mistake not, we see their combined work 
guarding the garden of Eden after man was expelled 
from it, under the symbols of ''cherubim and a flaming 
sword [or rather, the cherubim and the flame of fire; see 
Hebrew T ], which turned every way, to keep the tree of 
life." No one can ever enter again to eat of the tree of 
life (lives), without the combined work of Jesus Christ 
and the Holy Spirit; ''the cherubim" symbolizing Jesus 
Christ, the Lord, in his two-fold offices or High Priest, 
and Ruler, or King, and also possibly his entire body, 
the Church; and "a flame of fire" symbolizing the Holy 
Spirit. With regard to the latter, see A6ls 2:3, 4, "clo- 
ven tongues like as of fire, and they were all filled with 
the Holy Ghost." Also, "baptize you with the Holy 
Ghost and fire," Math. 3:11. 

The Spirit acts in judgment as well as in mercy. It 
is written, "stood a Lamb as it had been slain, having 
seven horns and seven eyes, which are the seven spirits of 
God, sent forth into all the earthy Rev. 5:6. "When the 
Lord Jesus shall be revealed from heaven w 7 ith his mighty 
angels in flaming fire, taking vengeance on them that 
know not God, and that obey not the gospel of our Lord 
Jesus Christ," 2 Thess. 1:7, 8. And then shall that 
Wicked be revealed, whom the Lord shall consume w r ith 
the Spirit of his mouth, &c," 2 Thess. 2:8. 



9 8 



AXGELOLOGY. 



The tree of life was then in the garden of Eden. It 
is now seen in the new T Jerusalem, the holy Jerusalem, 
and Jesus says come, and "the Spirit and the bride say 
come. And let him that heareth say come. And let him 
that is athirst come. And whosoever will, let him take 
the water of life freely," Rev. 22:14. 17. It maybe these 
two w 7 onder-working agents that are associated at the 
"burning bush," Ex. 3:1-6; in "the pillar of a cloud by 
day, and a pillar of fire by night," Ex. 13:21, 22; in the 
"mercy seat," and "cherubim" of pure gold over the ark 
of the testimony, Exodus chapter 37, &c; the Urim and 
Thummim," Exodus chapter 28; the vision of the cher- 
ubim, as seen by Ezekiel, and John also in the Apoca- 
lypse. In some of these the Spirit is expressly spoken 
of, as well as the Son of Man, the Lord. 

That this Angel of the Lord is the Holy Spirit's 
presentation of Israel's Jehovah, or in other words, our 
Lord Jesus Christ, is plainly manifest in other places, in 
both the Old and New 7 Testaments. 

In Isa. 63:8-10 it is written, "For he said, surely 
the} 7 are my people, children that will not lie; so he was 
their Savior. In all their afflictions he was afflicted and 
the angel of his presence saved them * * * but 
they vexed his Holy Spirit; therefore he was turned to be 
their enemy." They vexed his Holy Spirit, whom their 
Lord and Savior had sent to work in and for them and 



GOOD ANGELS. 



99 



enable them to see and communicate with ''the angel of 
his presence." 

Again, Stephen, in Acts 7:51 &fc, charges the con- 
tinual rebellion of Israel against the word and command- 
ments of the Lord as given by angels and by prophets, as 
rebellion and resistance of the Holy Ghost. These are 
his words, "Ye stiffhecked and uncircumcised in heart and 
ears, ye do always resist the Holy Ghost; as your fathers 
did, so do ye. Which of the prophets have not your 
fathers persecuted? And they have slain them which 
showed before of the coming of the Just One; of whom ye 
have now been the betrayers and murderers; who have 
received the law by disposition of angels and have not 
kept it." That is, this law, as we have seen, given by 
the Lord to his angel, Moses, and in the presence of thous- 
ands of other saint-angels from heaven (Psalm 68 and 
Deut. 33.) They have in these their a6ts of rebellion and 
murder, resisted the Holy Ghost who was the prime active 
and acting One in presenting these angels, and the giving 
of the law through them. 

In other passages of the Scriptures, especially in the 
New Testament, these two divine agents, the Lord Jesus 
and the Holy Spirit, are so intimately associated in carry- 
ing out the purposes of God in redemption that it is 
very difficult to determine, to which person the term 
"angel" is applied. But if we bear in mind, that the 
Lord Jesus in heaven, is the one into whose hands all 



ANGELOLOGY. 



power (or authority) in heaven and earth is given; and 
that it is he, whose prerogative it' is to send the Holy 
Spirit to bring his presence to his servants and communi- 
cate the will of God to them, there need not be any con- 
fusion. 

We will examine some of these. Rev. ''The 
revelation of Jesus Christ, which God gave unto him, to 
show unto his servants things which must shortly come 
to pass; and he (Jesus Christ) sent and signified it by his 
angel (the Holy Spirit) unto his servant John. That the 
* 'angel,' ' messenger here referred to, was not a foreign 
order of creation, but the Holy Spirit, whom Christ sends 
to present himself, and the revelation given him, to the 
church on earth, is manifest from other references given 
in this book; and furthermore, it accords with the Scrip- 
tures elsewhere. Chapter i :io; 1 1, U I was in the Spirit 
on the Lord's day, and heard behind me a great voice, 
as of a trumpet, saying,. I am Alpha and Omega, the first 
and the last/' &c. 

Thus the Holy Spirit enabled John to see the 
Lord Jesus and receive his communication; he it was who 
enabled him to see ' 'the seven golden candlesticks, and 
one like the Son of man" walking among them symboliz- 
ing the church during the church age; also, the state of 
things, under other symbols, down to the end of time, 
Rev. 4:2 &c. 

The exhortation to each of the seven churches is, 



4 

GOOD ANGELS. 



IOI 



"He that hath an ear let him hear what the Spirit saith 
to the churches." Thus this angel or messenger blazes 
forth the presence of the Lord Jesus Christ, who speaks 
the message by the power of the Spirit to his servants. 
I conceive it to have been much as the prophets spoke 
the mind and will of God, by the same Holy Spirit, for 
"they spake as the}' were moved by the Holy Ghost/' 

Again, in Rev. 22:8,9, it is said, "And when I had 
heard and seen, I fell down to worship before the feet of the 
angel, which showed me these things. Then said he unto 
me: See thou do it not, for I am th}^ fellow-servant, 
and [the fellow-servant] of thy brethren; the prophets 
and of them that keep the sayings of this book; worship 
God." 

' 'I am thy fellow-servant" (su?idoulos;) the same word 
(doulos) is used to designate the sons or children of God 
in service, under the leading of the Spirit while in this 
world. The same Spirit therefore, who works in, by and 
for Jesus Christ, works in, by and for them. Hence, it is 
said, "Worship God," — not the Spirit; nor yet the Angel- 
presence of Jesus Christ, produced by the working power 
of the Holy Spirit. As much as to say, I am your fel- 
low-worker. 

We are not to look within, to worship the Spirit, nor 
yet Jesus Christ, as he dwells and works within us; but 
the ever living Lord Jesus Christ, and the Three in One, 
as revealed in the Word: "Worship God." In a similar 



102 



ANGELOIyOGY. 



manner, and for a like reason, the apostle, when he heard 
the voice of the Angel describing the glories of the mar- 
riage supper of the Lamb, "fell at his feet to worship;" 
but was forbidden because he "was his fellow-servant, 
and [the fellow-servant] of thy brethren that have the 
testimony of Jesus. Worship God: for the testimon} T of 
Jesus is the spirit [Holy Spirit) of prophecy," Key. 
19:9,10. We see from this also, that the Holy Spirit, 
adting as a messenger, sent one, or angel of the Lord 
refuses to receive the homage of John, as a worshiper, 
because he was adling as Christ Jesus' angel. Jesus sent 
him, and true to his servant-character and mission, he 
retreats to the background and in all the apocalypse is 
only seen except where it will magnify him who sent 
him. 

John acknowledges the Spirit to be the one who 
opens up this revelation of Jesus Christ to him. He says; 
"I was in the Spirit on the Lord's day," and he heard 
and saw what follows, Rev. 1:10-12 &c. Among the 
things he heard and saw, was the Son of man, one terri- 
ble in glory and majesty and his wondrous working all 
through this Book. And when he witnessed all this 
vision and the glory of it he fell down at the feet of the 
Angel who opened it. The Angel answered, "See thou 
do it not. I am thy fellow-servant, and [the fellow-serv- 
ant] of thy brethren, that have the testimony of Jesus." 
Of w T hom could this be said, but of the Holy Spirit? He 



GOOD ANGELS. 



IO3 



was the One, who was in John as a fellow-serv- 
ant to show him Christ, he was in all the brethren to 
reveal Jesus to them. He was in John's "brethren, the 
prophets," for the same purpose. He was the fellow- 
servant, therefore "worship God." This is the peculiar 
servant-character of the Spirit. John 16:13, "How T beit, 
when he the spirit of truth is come, he will guide you 
into all truth; for he shall not speak of himself." "He 
shall glorify me; for he shall receive of mine, and shall 
show it unto you," 1 John 2:27; John 14:26; 15:26. Luke 
24:26,27,31, Jesus opened the Scripture and was then 
caught away from their sight. I suppose like Philip, 
Acts 8:35-40, when he had finished his messenger- work, 
"The Spirit of the Lord caught away Philip." It is the 
Spirit's work to do these wonders, see Ezek. 11:1; 12:24 
&c. He is the divine, willing, and all-powerful Agent 
or Angel. Again, that the angel was the Holy Spirit 
in his marvelous working, our text confirms in another 
way. It is added, "For the testimony of Jesus is the Spirit 
of prophecy." The prophets in the Old Testament 
"spake as they were moved by the Holy Ghost." And 
not only so, but the same Holy Spirit that thus used 
the prophets of old, now comes as Jesus Christ's angel to 
open up this vision to his servants. 

"I Jesus have sent mine angel to testify these 
things in the churches." This angel opens it up to 
John, and John gives it to the churches. No foreign 



204 AXGELOLOGY. 

angel of a different order could have accomplished the 
work. No one but the divine Spirit, as we conceive, 
could have given the revelation of Jesus Christ and caused 
his presence to stand before John, as w^as done, except 
the Holy Ghost himself. 1 'Therefore the Spirit and the 
bride say come/' "He that testifieth these things saith, 
Surely I come quickly, Amen. Even so come Lord 
Jesus." 

In Acts 10:3, 4, 7, 19, 20, also 30. We have here 
the Spirit, adling in his servant-capacity, interchangeably 
used with the word a?igel. Cornelius sees an Angel in 
bright clothing coming to him and addressed him, saying, 
"Cornelius." "And when he looked upon him, he was 
afraid, and said, What is it, Lord?" 

About the same time the Spirit was preparing Peter 
to preach the gospel to him; and in verses 19-21 it is 
said thus: "While Peter thought on the vision, the Spirit 
said unto him, Behold, three men seek thee. Arise, 
therefore, and get thee down, and go with them; for I 
have sent them." That is, "/ [the Spirit, the angel as 
seen by Cornelius], have sent them." And in the 30th 
verse, Cornelius speaking of the same angel, says, "At 
the ninth hour I prayed in my house and, behold, a man 
stood before me in bright clothing." This "man," was 
doubtless the man Christ Jesus, whom the Holy Spirit 
had caused to stand before, and communicate with him. 
The sinner and the Savior must be brought together in 



GOOD ANGELS. 



I05 



order to salvation. The Spirit prepared Peter for the 
interview; and we may well suppose the same Spirit pre- 
pared Cornelius to receive the message. The Spirit is 
the one who quickens the dead soul to life, and enables 
that soul to see and receive Jesus Christ. See John 1 : 
12, 13. This he can, and has done by presenting him 
(Jesus Christ), in vision; or he may, as he generally 
does, by and through the Word. 

In Acts 8:26, 29, 39. Here again the Angel of the 
Lord, and the Holy Spirit appear to be interchangeably 
used. The Angel first speaks to Philip, then the Spirit 
speaks to him, enabling him to interpret the Scripture, 
and preach Jesus to the Ethiopian; and finally, "the 
Spirit of the Lord caught away Philip, that the Eunuch 
saw him no more." The Holy Spirit is the acting and 
active Agent is manifest, and we infer that the Angel 
who commanded him first was Jesus Christ as brought 
before him by the same Spirit; and when he had com- 
pleted his mission, caught him away, and he was next 
found at Azotus. The Holy Spirit was the wings of 
Philip to carry him away — much the same as in' the pre- 
ceding chapter. The Holy Ghost could make Stephen 
see "the glory of God, and Jesus standing on the right 
hand of God," and intimately converse with him; for he 
said, "Lord Jesus, receive my spirit;" "Lord, lay not 
this sin to their charge. And when he had said this, he 
fell asleep." So filled was this man of God with the 



io6 



ANGELOLOGY. 



Holy Spirit, as recorded in chapter 6:15, that all that sat 
in the council looking steadfastly on him "saw his face 
as it had been the face of an angel," that is, like the 
bright and glorious beings that came from heaven, after 
they had left the body. 

On several different occasions, Paul was encouraged 
by One appearing before him, in vision or otherwise, to 
cheer, encourage and direct him in his arduous labors, 
and uphold him in his many and severe trials and perse- 
cutions. At one time this One is spoken of as "an angel 
of God," at another as "the Lord," at another as "a man 
of Macedonia." At another, he w r as "forbidden of the 
Holy Ghost to preach the Word in Asia; and they [Paul 
and Silas] assayed to go into Bithynia; but the Spirit suf- 
fered them not." Adls 27:23; 23:11; 18:9,10; 16:6-10. 
These passages, in connection with the others before 
mentioned, it is not difficult to perceive, that the Lord 
Jesus is the great personage that appeared; except, it 
may be in the instance of the man of Macedonia. And 
even in this the Holy Spirit was the divine, active agent 
in the manifestation of both the Lord's presence and also 
the presence of a man of Macedonia. The Spirit is not 
confined to the use of the new-creation. But uses some- 
times other instrumentalities to carry on his great work 
in this world. We have repeated examples of this in the 
Word. He used Balaam, the wicked enemy of Israel, to 
prophesy good concerning his people; and upon another 



GOOD ANGELS. 



occasion he opened the mouth of Balaam's ass to rebuke 
him. But it is the special privilege of the new-creation, 
to be the Lord's "holy angels." God can make the 
wrath of man praise him. Why, he can make Samuel, 
the prophet, appear from the dead to rebuke Saul for his 
wickedness; and that too, to the utter confusion of the 
despised witch of Endor. 

In the New Testament other holy angels are seldom 
seen, until we come to the Revelation. Here they are 
frequently seen, showing, as w T e think, the judgment-' 
feature of this Book. This same Spirit that the Lord 
Jesus sent to signif}^ his revelation (or uncovering of him- 
self) to John and through him to the seven churches; also 
acts as the angel or messenger of all true believers: and 
this, not only in their individual capacity, but also in their 
collective, as churches. Hence, he in his servant-capa- 
city becomes, as we interpret it, the 1 'seven stars," held 
in the right hand of the Son of man, who was seen in the 
midst of the seven golden candlesticks. Chap. 1:16, 
<k The seven stars are the angels of the seven churches," 
and "the seven golden candlesticks [lampstands, Greek,] 
which thousawest, are the seven churches," verse 20. 

This divine servant, the Spirit, under the direction 
of the Lord, assumes the responsibility of conducting the 
Lord's redeemed church through the entire church age; 
and he always directs attention, through the Word or in 
vision, to the Lord Jesus Christ. And truly, not one 



io8 



ANGELOLOGY. 



true believer will ever fail under such a leader and guide. 
"For he that searcheth the hearts, knoweth what is the 
mind of the Spirit, because he maketh intercession for the 
saints according to the will of God," Rom. 8:26,27. The 
church may become as corrupt as the Laodicean, yet the 
"little ones" are kept safely, Rev. 3:20. 

In addition to the Holy Spirit, acting in his seven- 
fold agency in the seven churches, keeping the seven 
stars burning during the church age (not the ministers 
only, but all his true servants, every truly regenerated 
soul); we also find him acting in the second or more pro- 
perly the third division of this apocalyptical vision, viz: 
"The things that are hereafter," that is, the things after 
the other things mentioned. 

In chap. 4:5, they (the seven angels of the seven 
churches), become the seven lamps (Jampades), of fire 
burning before the throne, which are the seven spirits of 
God. 

The luchnia (lampstand) character of the churches 
seems now to become merged into the burning character 
of the lamps of fire, which are the seven spirits 
of God. 

This may indicate the resurrected and perfected state 
of the seven churches; and hereafter used, like their Lord, 
as angels in the execution of judgment. 

To the exalted Lord Jesus, as the Son of man, God 



GOOD AXGELS. 



IO9 



has "given authority to execute judgment also, because 
he is the Son of man," John 5:20-30. 

This may be done, after the resurrection of the 
seven churches, by his angelic power, together with his 
associated angels, in terrific temporal judgments, up till 
his personal coming with his saints, angels, to take pos- 
session of the kingdom and reign on the earth for the 
thousand years, referred to in Rev. 19th and 20th chap- 
ters. Be this as it may, it is evident that angels perform 
a conspicuous part in all the prophecy from the fourth 
chapter till the judgment thrones are set in the 20th 
chapter and 4th verse, and even after that. In Rev. 5:1,6, 
a book is held in the right hand of him, who sat upon 
the throne, "sealed with seven seals." "A strong angel 
proclaims with a loud voice, Who is worth}' to open the 
book and to loose the seven seals thereof?" 

The reply comes from one of the elders; "The Lion 
of the tribe of Juda, the Root of David, hath prevailed to 
open it." Then appears the Lamb (the little Lamb, 
Greek,) the same Lamb, Jesus, who ransomed, delivered 
and kept the churches during the church age, "as it had 
been slain, having seven horns and seven eyes, which are 
the seven Spirits of God, sent forth into all the earth." 
This Lamb of God is evidently clothed with all executive 
power. 

First. To open the seven seals, 6-8 chapters to the 
end of the 1st verse of the 8th. 



I IO 



AXGELOLOGY. 



Second. The seven angels sound the seven trump- 
ets, 8th and nth chapters inclusive. 

Third. Seven angels engage in pouring out the 
seven last plagues, chapters 15 and 16. 

Fourth. One of the seven angels reveals the char- 
acter, corruption and the terrific judgment of Babylon, 
17th and 1 8th chapters, also the Beast that carried her. 
and the fearful doom of both, 19th chapter. 

Lastly. One of the seven angels shows the grand- 
eur and glory of the bride, the Lamb's wife, chap- 
ter 21. 

If these seven angels, as we are inclined to think, are 
the resurrected and exalted, faithful ones, gathered out of 
all nations, tribes and tongues during the entire church 
age, surely they have in store under the great Captain of 
their salvation, a mighty work, as associate angels, to 
prepare the way for the inauguration of the coming king- 
dom 011 earth. There are, besides these, thousands upon 
thousands of other angels, that appear on the active 
scenes, as revealed in this prophecy, see chapters 5:11,12 
and 7:11,12. 

Into the exposition of this difficult book of Revela- 
tion I will not attempt to enter at present, only to say, 
that, so far as I have been enabled to understand it, the 
interpretation is relieved from much of its obscurity by 
referring the term angel, or angels, to the Redeemer and 
the redeemed among men, rather than to a different order 



GOOD AXGELS. 



Ill 



of created beings. For instance, take one passage only: 
chapter 12:7-11; — "There was war in heaven. Michael 
and his angels fought against the dragon, and the dragon 
fought and his angels, and prevailed not * * * he 
was cast out into the earth, and his angels were cast 
out with him. * * * And they [Michael and his 
angels], overcame him by the blood of the Lamb, and by 
word of their testimony; and they loved not their lives 
unto the death." 

To refer this warfare to good angels, of a different 
order, or class of creation, fighting against Satan and his 
evil angels, would be simply confusion. What have good 
angels of a foreign order of creation, to do with such weap- 
ons as "the blood of the Lamb," and "the word of their 
testimony," and "loving not their lives unto the death"? 
We can easily conceive of the new-creation from fallen 
men, while yet in the flesh, warring and overcoming by 
these weapons; but not so of pure and unfallen spirits of 
a different order of creation. Eph. 6:10-12 is conclusive 
on this point; — "Finally, my brethren, be strong in the 
Lord, and in the power of his might. Put on the whole 
armor of God, that ye ma}' be able to stand against the 
wiles of the devil. For we wrestle not against flesh and 
blood, but against principalities, against powers, against 
the rulers of the darkness of this world, against spiritual 
wickedness in high places." 

In the Old Testament, especially the prophets that 



112 



AXGELOLOGY. 



treat of the times of judgment, angels are frequently seen 
and spoken of, as those, who take part in the events that 
are to take place. We can see the sense in which they are 
used by referring to John the Baptist. He came in the 
spirit and power of Elijah. Malichi3:i, "Behold, I send 
my messenger [angel, {angelos)\ and he shall prepare the 
way before me." The Spirit thus uses John as the Lord's 
angel, or messenger. And before the Lord comes the 
second time to judgment, we may expect the Spirit to 
use other angels, whom Elijah represents. 

Seco?id. The joint- work of these two divine agents, 
is seen in the perfection of this new-creation. 

i. In its sinlessness. The combined work of the 
Lord and of the Holy Spirit, at once pronounces it sin- 
lessly perfect. It is God's work, and as he said of his 
first creation, so also in accord with the Word, we can 
say of this second creation: "And God saw everything 
that he had made, and behold, it was very good," Gen. 
1:31. This is true of the man Christ Jesus, as also of the 
members of his body. All sinless. All perfect. "For 
we have not a High Priest, which cannot be touched with 
the feeling of our infirmities; but was in all points 
tempted like as we are, yet without sin," Heb. 4:15, 
"Who is holy, harmless, undefiled and separate from 
sinners," Hebrews 7:26. "Therefore also that holy thing 
wmich shall be born of thee, shall be called the Son of 
God," Luke 1:35. And all the members of his body, 



GOOD ANGELS. 



113 



redeemed by him, i. e., the entire new-creation partakes of 
the same sinless nature. "And that ye put on the new 
man, which after God is created in righteousness and 
true holiness, " liph. 4:24. ' 'And have put on the new 
man, which is renewed in knowledge after the image of 
him that created him," Col. 3:10. "For we are his 
workmanship, created in Christ Jesus unto good works, 
which God before ordained that we should walk in 
them," Eph. 2:10. "Whosoever is born of God cannot 
sin, because he is born of God. In this the children of 
God are manifest, and the children of the devil," 
1 John 3:9,10. When we see any manifestation of sin 
in the members of the body of Jesus Christ, it is not from 
the new-creation, but from the weakness and sinfulness 
of the flesh, the old Adam-nature, that we carry with us 
through this life. Paul found it so, in Rom. 7:18,24,25, 
"For I know that in me [that is in my flesli\ dwelleth no 
good thing." This made him cry out, verse 24, "Oh! 
wretched man that I am, who shall deliver me from the 
body of this death?" or rather, this body of death. But 
his victory is seen in the 25th verse, "I thank God 
through Jesus Christ our Lord." Then the beautiful and 
triumphal song in the 8th chapter of Romans. The les- 
son is: Look not too long within, but turn to Christ. 
As McCheyne says; "For every one look within take ten 
to Christ." On account of the tendency to yield to the 
demands of the flesh, the constant exhortations are, "Put 



"4 



ANGELOLOGY. 



off the old man and put on the new/' "Be not eon- 
formed to this world, but be ye transformed by the renew- 
ing of your minds." ''Seek those things that are above, 
where Christ sitteth on the right hand of God," &c. 

2. In its sufferings. This was true of Jesus Christ, 
as the head of the body, the church. I need only say 
here. "It became him, for whom are all things, and by 
whom are all things, in bringing many sons unto glory 
to make the Captain of their salvation perfect through 
sufferings,'' Heb. 2:10. 

The Holy Spirit led him into and through all his trials, 
even through death itself for us. "And Jesus, being full 
of the Holy Ghost returned from Jordan, and was led by 
the Spirit into the wilderness, being forty days tempted 
of the devil," Luke 4:1-2. "Chri-t. who through the 
eternal Spirit offered himself without spot to God."' Heb. 
9:14. Thus Christ and the Spirit are joint- workers in 
perfecting, through sufferings, the Head of this new- 
creation. 

And if we closely examine, we will find the same 
true in the perfecting of all the members. "And if 
children, then heirs; heirs of God, and joint-heirs with 
Christ; if so be that we suffer with him.*' Kom. Siij. 
"Likewise the Spirit also helpeth our infirmities * 
* * the Spirit himself maketh intercession for us with 
groanings, which cannot be uttered." Rom. 8:26. "I am 
crucified with Christ," Gal. 2:20. "They that are 



GOOD ANGELS. 



Christ's, have crucified the flesh with the affections [pas- 
sions] and lusts/' Gal. 5:24. How comforting to know 
that we hare the Spirit to help us in all our weakness! 
When we ''walk in the Spirit," we will want to do bad, i. 
e., follow the flesh, and ''cannot'' for the Spirit will not suf- 
fer us, see Gal. 5:16-18. 

3. In its resurrection life. Here also we see these 
two divine Agents engaged in perfecting this new- 
creation. 

The Spirit raised up Jesus from the dead, and thereby 
he became the "first-begotten of the dead." "For Christ 
also hath once suffered for sins, the just for the unjust, 
that he might bring us to God, being put to death in the 
flesh, but quickened by the Spirit," 1 Peter 3:18. "And 
declared to be the Son of God with power, according to 
the Spirit of holiness, by the resurrection from the dead/' 
also Adts 13:33 and elsewhere. 

As he was raised from the dead by the Holy Spirit, 
and exalted to be our great High Priest and King, so also 
this secures the resurrection from the dead of the whole 
bod)' of true believers, and their exaltation to be kings 
and priests with him. 

The\- are quickened from moral death into life, and 
by faith through Jesus Christ, they are brought into the 
family of God, and receive pozi'er to become sons. They 
become "a royal priesthood," 1. Peter 2:9; "kings and 
priests unto God and his father," Rev. 1:6. "Even 



n6 



ANGELOLOGY. 



when we were dead in sin [he,] hath quickened us 
together with Christ," Eph. 2:5. "If the Spirit of him 
that raised up Jesus from the dead dwell in you, he that 
raised up Christ from the dead, shall also quicken your 
mortal bodies by his spirit that dwelleth in you," 
Rom. 8:11. 

4. hi its perfect unity and harmony . There are no jar- 
ring discords between the Head and members of the body. 
All are energized by the same divine Spirit. The mind and 
will of the Head, is the mind and w T ill of the members; 
and the mind and will of the entire body, is the mind and 
will of God, or the Godhead. Hence, the apostle could 
say to the Corinthian church and to us all, "All things 
are yours; whether Paul, or Apollos, or Cephas, or the 
world, or life, or death, or things present or things to 
come; all are yours; and ye are Christ's; and Christ is 
God's," 1 Cor. 3:21-23. "For in him dwelleth all the 
fullness of the Godhead, bodily. And ye are complete in 
him who is the head of all principality and power," Col. 
2:9, 10. 

This oneness or unity of Jesus Christ and his church 
is very striking. 

Their heavenly character is the same. "They are 
not of the world, even as I am not of the world," John 
17:14,16. 

Their spirits are the same, as a new-creation in Christ 



GOOD AXGELS. 117 

Jesus. ''That they all may be one; as thou Father art in 
me, and I in thee, that they may be one in us," 
verse 21. 

Their glory is the same, "And the glory which thou 
gavest me, I have given them; that they may be one even 
as we are one," verse 22. 

Their love the same. "That the love wherewith thou 
hast loved me, may be in them, and I in them,'' 
verse 26. 

The bond that unites them, and maintains that union, 
is the Holy Spirit, "Endeavoring to keep the unity of 
the Spirit, in the bond of peace. There is one body, and 
one Spirit, even as ye are called in one hope of your call- 
ing; one Lord, one faith, one baptism, one God and Father 
of all, who is above all, and through all, and in you all," 
Eph. 4:3-6. "For through him we both [Jew and Gen- 
tile believer] have access by one Spirit unto the Father' 
* * * i n whom ye also are builded together for a 
habitation of God through the Spirit," Eph. 2:18-22. 
"Buried with him in baptism, wherein also ye are risen 
with him through the faith of the operation of [energiz- 
ing of] God, who hath raised him from the dead/' 
Col. 2:12. 

Where there is any manifestation of antagonism, dis- 
agreement or lack of union, it is not from the new-creation, 
but from the old, the old Adam-nature. The Corinthian 
church was greatly afflicted with want of unity, so much 



n8 



ANGELOLOGY. 



so, that the}- remained ' 'babes in Christ," ' 'carnal' 9 
instead of "spiritual." As Paul says, "I have fed you 
with milk and not with meat; for hitherto ye were not 
able to bear it, neither yet now are ye able," i Cor. 3: 
1,2. ''Know ye not that 5-e are the temple of God, and 
the spirit of God dwelleth in you? If any man defile the 
temple of God, him shall God destroy; for the temple of 
God is holy, which temple ye are," verses 16,17. 

Third. The joint -work of Jesus Christ and the Holy 
Spirit renders this new-creation peifec^l in its adaptation to 
angelic use. In other words; all the conditions and quali- 
fications, necessary to meet the Scriptural requirements of 
angels, are found in this new-creation. 

We are not to go outside and search for another class 
of created beings to fulfill the conditions, unless we find 
it plainly taught in God's Word." 

But w T ith regard to the silence of the Scriptures on 
the subject, Dr. John Dick well says, in his lecture on 
"Predestination," when speaking of the decrees of God, 
extending to angels, as they are generally believed in; "But 
as the Scriptures have said little on this subject, we should 
have no assistance in pursuing the inquiry by the feeble 
light of our own minds;" and again, "it is a subject of 
mere speculation." But if we refer the "elect angels" in 
the text, to which he had reference, viz; 1 Tim. 5:21, to 
the new T -creation from men, it not only agrees with the 
Word in the matter of election and decrees, but also, in 



GOOD AXGELS. 



119 



all other particulars that pertain to their existence and 
employment. 

The term 4 'elect" is a common one as applied to 
God's chosen people, whether on earth or in heaven; but 
what application can it have to unfallen, created angels 
of a different order? Chosen from what? And to what? 
The text reads, "I charge thee before God and the Lord 
Jesus Christ and the elect angels that thou observe these 
things." It is a solemn charge of Paul to Timothy 
before that part of the heavenly family which is in heaven, 
that he be faithful in teaching and ruling over that part 
which is yet upon the earth; that is, before God and the 
Lord Jesus Christ and the redeemed angels in heaven. 
The subject of the context, is that of the officers, especi- 
ally the elders of the church. And the charge is to Tim- 
othy, how to conduct himself before and among them, 
All the heavenly household are brought in as witnesses. 
Much the same, as Heb. 12:1-2, "Wherefore seeing we 
also are compassed about with so great a cloud of wit- 
nesses, let us lay aside every weight and the sin that 
doth so easily beset us," &c. Elect angels are the elect 
new creatures in Christ Jesus. 

But to take up in order some of these qualifi- 
cations. 

1 . It is an extraordinary one; even supernatural. It 
is not possible to conceive of a more exalted one. Its 
origin is from God. He planned and executed it. As 



120 



ANGELOLOGY. 



we have seen, each person of the Godhead has a part in 
it. God the Father, sends the Son. The Son in obedi- 
ence to the Father's will, assumes our nature, and dies 
for the ungodly. The Holy Spirit applies the redemp- 
tion thus purchased. The first Adam was by the word, 
"Let us make man." The second Adam was out of the 
pit of sin and death, to everlasting life and glory. The 
first a "living soul," the second a "quickening spirit." 
"The first man is of the earth, earthy; the second man is 
the Lord from heaven." "And as we have borne the 
image of the earthy, we shall also bear the image of the 
heavenly." There is no need therefore, to search for a 
more exalted creation than this, to carry out the Bible 
requirements of angels. 

2. Their experimental acquaintance with sin a?id suf- 
fering. They know what sin is; they understand its 
effects from personal experience. Their many conflicts 
with sin, Satan, the flesh, and the world can never be for- 
gotten. Memory will retain them, but only to a more 
profound gratitude and praise to God for deliverance. 

This experience gives this new creation a qualifica- 
tion that it is not possible for an unfallen creation to pos- 
sess. Even in the days of our humiliation, it is said con- 
cerning us, "For God, w T ho commanded the light to shine 
out of darkness, hath shined in our hearts, to give the light 
of the knowledge of the glory of God in the face of Jesus 
Christ. But we have this treasure in earthen vessels, that 



GOOD ANGELS. 



121 



the excellency of the power may be of God, and not of 
us," 2 Cor. 4:6,7. We have seen Jesus, in his humilia- 
tion, in his mighty conflicts with sin, Satan and all the 
powers of darkness, and yet how God used him for his 
glory in all his servant-life on earth. This was only a 
stepping-stone to his higher life of exaltation at God's 
right hand. As it was with him, so it is with us, as it is 
said, "And if children, then heirs; heirs of God, and joint- 
heirs with Christ; if so be that we suffer with him, that 
we may be also glorified together;" Rom. 8:17. 11 For 
if we be dead with him, we shall also live with 
him; if we suffer, w r e shall also reign with him," 
2 Tim. 2:11,12. One of the things that Paul strove 
to obtain was "the fellowship of his [Christ's] suf- 
ferings", Phil. 3:10. Our sufferings for Christ precede 
"the glories to follow." "I reckon that the sufferings 
of this present time are not worthy to be compared with 
the glory which shall be revealed in us," Rom. 8:18. 
The sufferings qualify the redeemed for glory, and the 
glory for active angelic use to the glory of our God, 
world without end. Inactive enjoyment in heaven is not 
in accord with the activities of our own being, nor yet 
does it accord with the teaching of the Scriptures. And 
when we contemplate the boundless universe of God, who 
can tell the future possibilities and use of the ransomed 
church of which Jesus Christ is the head? 

3. The inseparable union of the Holy Spirit with this 



122 



ANGELOLOGY. 



New- Creation gives to it a perfect adaptation to angelic use. 
This elevates it far above every possible or imaginary 
angelic creation. This mighty working power within, 
brings it into intimate association with the great God, its 
Creator and Redeemer. Hence, we have such expressions 
before referred to, viz.: "For through him [Jesus Christ], 
we both have access by one Spirit unto the Father. * * 
In whom ye also are builded together for a habitation of 
God through the Spirit. Eph. 2:18-22. "Which he 
wrought in Christ, when he raised him from the dead, 
and set him at his own right hand in the heavenly places, 
far above all principality, and power, and might, and 
dominion, and every name that is named, not only in this 
world [age,] but also in that which is to come; and hatli 
put all things under his feet, and gave him to be head 
over all things to the church, which is his body, the full- 
ness of him that filleth all in all," Eph. 1:19-23. The 
working power is the Spirit who raised up Christ from 
the dead, see also, 2 Peter 3:18. The Holy Spirit might- 
ily used the Head of this new-creation in the days of his 
humiliation. 

Conceived and born a sinless man by the power 
of the Holy Ghost, in childhood, youth and mature 
age the Holy Spirit was his teacher. Prophetic- 
ally it is said of him, "And there shall come forth a rod 
out of the stem of Jesse, and a Branch shall grow out of 
his roots; and the Spirit of the Lord shall rest upon him, 



GOOD ANGELS. 



123 



the Spirit of wisdom and understanding, the Spirit of 
counsel and might, the Spirit of knowledge and of the 
fear of the Lord," &c, Isa. 11:1-3. - 

It is reeoided concerning Jesus, Luke 2:40, "And 
the child grew and waxed strong in spirit, filled with 
wisdom; and the grace of God was upon him, " also verse 
47, "And all that heard him were astonished at his 
understanding and answers," 35th verse, "And Jesus 
increased in wisdom and stature and in favor with God 
and man." 

At the age of thirty, when he entered upon his offi- 
cial work, to fulfill all righteousness, he was baptized of 
the Spirit. "The Holy Ghost descended in a bodily 
shape like a dove upon him, and a voice came from 
heaven, which said, Thou art my beloved Son; in thee I 
am well pleased," Luke 3:21,22. From this time 
onward the Spirit used him as the might}' power of God, 
till his life's work on earth was ended; when he could 
say, "I have finished the work, which thou gavest me to 
do," John 17:4. 

He is "led by the Spirit into the wilderness," to be 
tempted of the devil. He returns "in the power of the 
Spirit" to Galilee. "The Spirit of the Lord is upon him, " 
because he was anointed "to preach the gospel to the 
poor," "to heal the broken-hearted, to preach deliverance 
to the captives," &c. Did he cast out demons? It was 
by the Spirit. Did he heal the sick? Did he go about 



124 



AXGEXOLOGY. 



continually doing good? It was done by the Spirit. We 
may sum up all in the words of the Hoi} Ghost through 
Peter in Acts 10:38, "How God anointed Jesus of Nazar- 
eth with the Holy Ghost and power; who went about 
doing good, and healing all that were oppressed of the 
devil; for God was with him." John 3:34 declares, "God 
giveth not the Spirit by measure unto him." On account 
of this induement, his mighty words and works were 
without limit. 

Again. As it was with the Head, so it is with the 
members of his bod}'. The Holy Spirit mightily uses 
them for the glory of God during their life of humiliation 
on earth. As we cannot recount all the mighty works 
done by him, neither can we enumerate the wonderful 
works of the Holy Ghost through his Church during their 
servant-life. Since the ascension of our Lord, and the 
pouring out of the Holy Spirit, .more mighty works 
appear than were accomplished before; according to the 
saying of Jesus, John 14:12, "Verily, verily I say unto 
you, He that believeth on me, the works that I do shall he 
do also, and greater works than these shall he do; because 
I go unto my Father." 

From generation to generation all through the 
church-age, this divine Spirit has been carrying on 
the great work of the ascended Lord through his believ- 
ing people. Beginning with Pentecost, when thousands 
in one day gladly received the Word and were baptized, 



GOOD ANGELS. 



125 



and added to the church, and afterwards multitudes 
more, both of men and women, were added to their num- 
ber, of whom the glorious record of their lives was given 
thus: "And they, continuing daily with one accord in 
the temple, and breaking bread from house to house did 
eat their meat with gladness and singleness of heart, 
praising God, and having favor with all the people," A6ls 
2:46,47; it still continues, and will continue, until the 
vast throng, that 110 man can number, out of every 
tribe, nation, kindred and tongue shall be saved. 

But the mighty works of the Holy Spirit through 
the church is too vast a field to enter. Suffice it, to refer 
the reader to a few passages from the many, Isa. 44:3-5; 
Joel 2:28,29; Luke 24:49; Acts 1:8; AAs 2nd chapter; 
John 7 : 38,39; John 16:7-15; Acts 4'3 I ~35; Eph. 1:13; 
Gal. 5:16-18,22; Rom. 8:26,27, &c. 

Now the past and present use of this new-creation, 
both in its Head and members, by the Holy Spirit shows 
its fitness, its adaptation to this end, and becomes a guaran- 
tee to its angelic use hereafter. 

And if he so marvelously uses us in this our servant- 
life, where we are so often clogged by the weakness and 
infirmities of the flesh, how much more will he use us 
for his glory in our perfected life in glory? Paul's 
prayer is far-reaching on this point when he beseeches 
God that a large measure of this incomprehensible love 
may be attained by the Ephesian church, Eph. 3:14-21. 



126 



AXGELOLOGY. 



The same glory is expressed in i Cor. 2:9, "Eye hath 
not seen, nor ear heard, neither have entered 
into the heart of man [the natural man] the things which 
God hath prepared for them that love him. But God 
hath revealed them unto us by his Spirit," that is, the 
Spirit has given us an earnest of these things. 

If the apostle could thus say, "Now unto him, that 
is able to do exceeding abundantly above all that we ask 
or think, according to the power that worketh in us, unto 
him be glory in the church by Christ Jesus throughout all 
ages, world without end;" may we not expect incompre- 
hensible possibilities in the future world of glory and 
bliss? 

Who can tell or comprehend the glorious mission 
and work reserved for Jesus Christ and his resurrected 
hosts in the eternal ages to come? One body and one 
Head over all! For ought we know, the universe may 
be largely peopled and ruled by him, who is the Head 
of all creation, and shared in by the members of his 
body. 

It may be questioned b)- some, Have we any assur- 
ance that the Holy Spirit possesses and controls our spirits 
after our death? The Scriptures call it "a sleep." 

It is said, "If any man have not the Spirit of Christ, 
he is none of his," Rom. 8:9. 

This declaration covers, not only our servant-life on 
earth, but is general and reaches on into the life to come. 



GOOD AXGELS. 127 

Once Christ's, we are always his. "He that is joined 
unto the Lord is one spirit." What the Holy Spirit wills 
and purposes; the spirit of this new-creation is perfectly 
conformed to it: and both to the will of God. Death onlv 
relieves the person of the creature from this body of 
death. "We are heirs of God and joint-heirs with 
Christ." "Those who have the first-fruits of the Spirit, ' ' 
are waiting for — death? No; but "for the adoption, to 
wit, the 7'edemption of our body,'' Rom. 8:23. 

We are sealed by his own Spirit and kept under his 
teaching, care, direction and use until Christ conies and 
resurrects our bodies and presents us faultless, "unblam- 
able in holiness before God even our Father at the com- 
ing of our Lord Jesus Christ with all his saints, 1 Thess. 
3:13. "Your whole spirit and soul and body be preserved 
blameless unto [at] the coming of our Lord Jesus Christ," 
1 Thess. 5:23. "Grieve not the Holy Spirit of God, 
whereby ye are sealed unto the day of redemption. " Eph. 
4:30. i. e. unto the day of the redemption of the body by 
its resurrection from the dead. See the same reference 
to the resurrection of the bjdy in Rom. 8:23, "And not 
only they , but ourselves also, which have the first-fruits of 
the Spirit, even we ourselves groan within ourselves, 
waiting for the adoption, to wit, the redemption of our 
body."' From the inseparable union between Christ and 
his church, from the work and "love of the Spirit. '" from 
the many declarations of the Word, there can be no 



128 



ANGELOLOGY. 



ground to question the continued indwelling of the Holy 
Spirit after the spirit leaves the body. A state of active, 
conscious bliss, is the state of the believer after death. As 
the Holy Spirit is the life-giving one before; so is he 
afterwards. Paul says with regard to himself, "For to 
me to live is Christ and to die is gain. * * * For I 
am in a strait betwixt two, having a desire to depart, and 
to be with Christ, which is far better; nevertheless to 
abide in the flesh is more needful for you," Phil. 
1 121-24. 

According to our understanding of the Scriptures, the 
Holy Spirit takes full possession of the liberated spirits 
of the righteous and uses them forevermore to God's 
praise and glory. "Are they not all ministering spirits 
sent forth to minister for them who shall be heirs of sal- 
vation.' ' This will apply, whether they are angels or mes- 
sengers in the flesh or in glory. If our spiritual and 
physical eyes were opened so that we could see what was 
the true state of things about the godly in this world, we 
would see an interest manifested that would overwhelm 
us. We would witness something like the young man 
did when "Elisha prayed and said, Lord, I pray thee, 
open his eyes that he may see." "And he saw, and 
behold, the mountain was full of horses and chariots 
of fire round about Klisha." 

We would see at the death of the saints some- 
thing similar to what Elisha saw at the ascension of 



GOOD ANGELS. 



129 



Elijah. "There appeared a chariot of fire and horses 
of fire and parted them both asunder." "Precious in 
the sight of the Lord is the death of his saints, ' ' Psalm 
116:15. 

"The angel of the Lord encampeth round about 
them that fear him and delivereth them," Psalm 34:7. 
The Lord, the Captain, and his hosts with him, form a 
circle around them that fear him and delivereth them, 
"They that be with us are more than they that be w 7 ith 
them." It is difficult to imagine how that part of the 
church, whose spirits have been translated to heaven 
could lose interest in that part yet remaining on 
earth. How gloomy and disconsolate must be the doc- 
trine of those who believe in soul-sleeping! How con- 
trary to the teachings of the Scriptures! "There is joy 
in the presence of the angels of God over one sinner that 
repenteth." The angels bear away the spirit of poor 
beggar Lazarus to Abraham's bosom. The penitent thief 
was immediately with Jesus in Paradise. Moses and 
Elias appear in glory w r ith Jesus in the transfiguration 
scene. No foreign angels with them. "Enoch was 
translated that he should not see death; and was not 
found, because God had translated him; for before his 
translation he had this testimony that he pleased God." 
Stephen in spirit and by the Holy Spirit was in the glory 
of heaven before he was released from his body. Paul 
was "caught up to the third heaven" (whether in the 



13° 



ANGKLOLOGY. 



body or out of the body he could not tell,) yet, "he was 
caught up into paradise and heard unspeakable words 
which it is not lawful [possible] for a man to utter," 2 
Cor. 12:2-4. If then the Holy Spirit so used this new- 
creation in all ages past, both in their servant-life, in the 
flesh and in their spirit-life in heaven, will he have no 
use for us in our resurre<5tion-life after the coming of the 
Lord? 

Did not the spirit use Jesus after his resurrection 
and exaltation? Was not the promise of the Father 
given unto him, and was not the Spirit given through 
him in overwhelming power and glory? And has not 
that Spirit been in and with the church in every genera- 
tion since the Pentecost, and will he not continue through- 
out this age? will he not be given in seven-fold power in 
the age to come, when the "Lamb as it had been slain, 
having seven horns and seven eyes, which are the seven 
spirits of God sent forth into all the earth," shall open 
the seven seals, sound the seven trumpets and pour out 
the seven vials of God's wrath? When the Lord Jesus 
shall raise the dead and reign over the world with his 
saints for a thousand years; and for the eternal ages to 
come, will he not still be the executor of God's will in 
the new heavens and new earth wherein dwelleth right- 
eousness? And shall not we be with him and like him? 
See 1 John 3:2, "Beloved now are we the sons of God, 
and it doth not yet appear what we shall be, but we 



GOOD ANGELS. 



know that, when he shall appear we shall be like him, 
for we shall see him as he is." 

It is then we shall realize what the perfection of the 
body is, of which, Jesus Christ is the Head. It is then 
we shall know what the kingdom of God means. The 
glory that Jesus prayed for, ''Father, I will that they 
also, whom thou hast given me, be with me where I am; 
that they may behold my glory." 

Here we will see and enter into what John, by the 
Spirit, saw in vision, when he gave us the rapturous 
glory of the city, described in the 21st chapter of Revela- 
tion. Heaven and earth united together. "The Holy 
City, New Jerusalem, having come down from God out 
of heaven, prepared as a bride adorned for her husband;" 
"The Tabernacle of God with men;" "no more death;'' 
nor sorrow, nor crying, nor pain. All things made 
new. The bride, the Lamb's wife perfected. As a city 
perfected in glory, perfect walls, gates and foundations. 
Her foundations the twelve apostles of the Lamb. Her 
gates twelve angels (not of a foreign creation,) but of the 
names of the twelve tribes of the children of Israel, i. e. 
of the chiefs of the tribes, see Ezekiel 48:31-35. 

No temple needed, "for the Lord God Almighty and 
the Lamb are the temple of it." No need for the sun or 
moon to shine in it, "for the glory of God did lighten it, 
and the Lamb is the light thereof." The gates always 
open, "for there shall be no night there." "None shall 



132 



ANGELOLOGY. 



enter but they, who are written in the Lamb's book of 
life." "A pure river of the water of life, clear as crystal, 
proceeding out of the throne of God and of the Lamb." 
(, 'The tree of life" is there for the healing of the nations. 
' 'There shall be no more curse, but the throne of God 
and of the Lamb shall be in it; and his servants shall 
serve him." "They shall reign forever and ever." The 
resurrection-day would seem to be but the entrance into 
an eternal day of the Spirit's use of the redeemed; an 
eternal day of service, praise and glory to our God and 
the Lamb. "Even so, come Lord Jesus." 

4. Another qualification referred to in the Scrip- 
tures as belonging to angels, is that of watching over or 
having a guardian care of the "little ones, " who believe 
in Jesus in this world; as in Math. 18:10, it is said, "Take 
heed, that ye despise not one of these little ones; for I say 
unto you, that in heaven their angels do always behold 
the face of my Father which is in heaven." The Holy 
Spirit is the divine Servant, Messenger, Angel , who dwells in 
and has charge over God's believing children here below. 
"When he, the Spirit of truth, is come, he will guide 
you into all truth. * * All things that the Father hath 
are mine; therefore said I, that he shall take of mine, and 
shall show it unto you," John 16:13-15. "But the anoint- 
ing, which ye have received of him, abideth in you, and 
ye need not that any man teach you," 1 John 2:27. 
"Likewise the Spirit also helpeth our infirmities; for we 



GOOD ANGELS, 



know not what we should pray for, as we ought; but the 
Spirit itself [himself] maketh intercession for us with 
groanings, which cannot be uttered," Rom. 8:26. 

Therefore he is our advocate within us to plead our 
cause while we are in the flesh. But we have another 
Advocate above at God's right hand, the Lord Jesus 
Christ. "My little children, these things I write unto 
you, that ye sin not. And if any man sin, we have an 
Advocate with the Father, Jesus Christ the righteous," 1 
John 2:1. The same Spirit under the Lord's direction, 
has charge of the myriads of the redeemed spirits in 
heaven. The whole body, the church both on earth and 
in heaven, is so intimately bound together by the Spirit 
of God, that if the least injury or good is done to an}' one 
of his little ones, it is known and felt throughout the 
body. Hence, the context, 5-7 verses, "And whoso 
shall receive one such little child in my name, receiveth 
me. But whoso shall offend [cause to stumble] one of 
these little ones who believe in me, it were better for him 
that a millstone were hanged about his neck, and that he 
were drowned in the depth of the sea. Woe to the world 
because of offenses." 

It is thus expressed in 1 Cor. 12:12-27, "For as the 
body is one and hath man}- members, and all the mem- 
bers of that one body, being man}', are one body ; so also 
is Christ. For by one Spirit are we all baptized into one 
body, whether we be Jews or Gentiles, whether we be 



134 



AXGELOLOGY. 



bond or free, and have been all made to drink into one 
Spirit. * * * * And whether one member suffer, 
all the members suffer with it; or one member be hon- 
ored, all the members rejoice with it. Now ye are the 
bod}' of Christ, and members in particular/' 

We are all familiarly acquainted with the unit}', sen- 
sitiveness and sympathy of all parts of our body. If the 
least member of the body is injured, it is instantly com- 
municated to the head, and thence to every member and 
a combined effort is made to vindicate, protect and guard 
the member injured. So if any part is honored and 
blessed through the head and heart, all rejoice with it. 
So it is with the church. Jesus Christ the head and 
many of the members are in heaven, but many of the 
members of his body are on earth and subject to weak- 
ness, infirmities, trials and persecutions. 

Woe to those who injure them and cause them to 
stumble; for the Head Angel of all, and all the hosts of 
his body, who are with him,! are with the Father of all; 
and the Holy Spirit, who is with and in the little ones, 
who believe on him, acts as the Lord's sent angel, to 
guard, protect and vindicate all their injuries. The cur- 
rent of communication between earth and heaven is per- 
fect. Either good or evil done to his little ones is tele- 
graphed instantaneously to the Head, and thence distrib- 
uted to all parts of the body. Xo wonder at the strong lan- 
guage of our text and context! "Whoso shall offend one 



GOOD AXGELS. 



135 



of these little ones who believe on me, it were better for 
him, that a millstone were hanged about his neck and he 
were drowned in the depth of the „sea." "Take heed, 
that ye despise not one of these little ones; for I say unto 
you, that in heaven their angels do always behold the 
face of my Father, which is in heaven." Why should any- 
one think of entrusting his guardianship, care and pro- 
tection to a foreign creation of a separate order, when 
ha has such divine guardianship and care over him, 
as the Holy Spirit, the Lord Jesus Christ, the Chief 
Angel, and all his own redeemed associate angels, with 
him? We see this guardian care exercised in almost 
every place, where angels are spoken of in the Word. 

Satan tried our Lord Jesus in the days of his humili- 
ation, and even perversely quoted Scripture to gain his 
point, saying: "If thou be the son of God, cast thyself 
down; for it is written; He shall give his angels charge 
concerning thee, and in their hands they shall bear thee 
up, lest at any time thou dash thy foot against a 
stone," Math. 4:6. But Jesus thwarted him in his temp- 
tation by appealing to the same Word of God, that 
clearly showed the perversity of the adversary, "Thou 
shalt not tempt the Lord, thy God," Deut. 6:16. 

Jesus needed no help from outside angels. He 
needed not creature help to do God's will in resisting the 
tempter. The Lord God was his strength and stay. As 
in the 35th Psalm, verses 4-6, "Let them be confounded 



136 



AXGELOLOGY. 



and put to shame that seek after my soul, let them be 
turned back and brought to confusion that devise my 
hurt. Let them be as chaff before the wind, and let the 
A ngel of the Lord chase them. Let their way be dark 
and slippery; and let the Angel of the Lord persecute 
them.'' 

On another occasion, when still in his dav of humili- 
ation and trial; the powers of darkness, headed by Satan, 
combined against him for his overthrow. This was the 
da}' of his betrayal and apprehension, preceding his 
cruel persecution and death; the day, when Satan desired 
to have Peter also, that he might "sift him as wheat," 
when the Lord interceded for his deliverance. The day 
of days for lis all who are saved! Judas betrayed him 
with a kiss, his disciples forsook him and Peter in his 
weakness drew his sword and cut off the ear of the servant 
of the high priest, whom Jesus immediately healed. 
And Jesus said unto Peter, "Put up again thy sword in 
his place, for all they that take the sword shall perish by 
the sword. Thinkest thou that I cannot now pray to my 
Father, and he shall presently give me more than twelve 
legions of angels? But how then shall the Scriptures be 
fulfilled that thus it must be?" 

Are we to suppose for a moment that these were for- 
eign angels of a different order of creation, that were to 
be called in to aid him if he had so requested it? No! 
no! it would have taken but a breathing whisper of a 



GOOD ANGELS. 



137 



prayer by the Holy Spirit, that would have brought the 
Angel of the Lord and all his associate angels in heaven 
to defend the perfect man Jesus, who was now suffering the 
will of God for us. The Holy Spirit would have brought 
at once the heavenly hosts of angels foj: his defense. 
But no; "how then shall the Scriptures be fulfilled that 
thus it must be?" 

Holy angels, empowered by the Almighty Spirit 
could have overcome and conquered the entire 
hosts of darkness, headed by Satan himself. But 
it is very questionable (if not an absolute certainty,) 
whether all other angels of a separate order could have 
done so. Our Lord Jesus who was the God-man and 
filled with the Spirit without measure, could and did stand 
against the powers of darkness even unto death without 
sin. He needed not, even here in this terrible hour of 
death, any mere creature help to do God's will in suffer- 
ing and death. In God was his trust and help. Psalm 
118:5-14, gives us a full insight into the rage of the 
enemy against the Lord's anointed, his trust, victory, 
triumph and everlasting results to the praise and glory, 
of God's great name. I quote a few sentences. "The 
Lord is on my side; I will not fear; what can man do 
unto me?" "It is better to trust in the Lord, than to put 
confidence in man. It is better to trust in the Lord, 
than to put confidence in princes. ' ' 

"All nations compassed me about; but in the name 



138 



AXGELOLOGY. 



of the Lord I will destroy them." ''The}' compassed me 
about like bees; the} 7 are quenched as the fire of thorns; 
for in the name of the Lord I will destroy them." "I 
shall not die but live, and declare the works of the 
Lord." "The stone which the builders refused, is 
become the head stone of the corner. This is the Lord's 
doing; it is marvelous in our eyes. This is the day [i. e., 
the resurrection-day,] which the Lord hath made; we 
will rejoice and be glad in it." Here was the Lord Jesus 
Christ's trust, the perfect man s trust. 

The first Adam and his wife, in innocence, could not 
and did not stand against this adversary (Satan.) They 
trusted in Satan's word instead of the Word of God who 
had warned them not to "eat of the tree of knowledge of 
good and evil." The second Adam alone was sufficient 
to resist his attacks, because his trust was in God, and God 
only. The more we imitate our Lord Jesus, and trust 
alone and only in God, and not in any creature, man or 
supposed angel, the better for us, and the more assured 
our victory unto everlasting life and glory. 

The early disciples seem to have had an idea of a 
special guardian angel over themselves as believing child- 
ren. In A6ts 12:15, when Peter was released from prison 
in answer to the prayers of the church in his behalf, by 
an angel of the Lord; a damsel insisted that he (Peter) 
stood at the gate. They finally answered, "It is his 
angel." Whatever may have been in their mind by this 



GOOD ANGELS. 



139 



utterance, it is certain that they were not entire^ stran- 
gers to the sight of these beings of a spiritual character 
and temporary appearance. 

Hezekiah, king of Judah is in great distress on 
account of Sennacharib, king of Assyria who reproached 
the living God by sending an insulting letter. Hezekiah 
takes the letter and spreads it open before the Lord in 
the temple; and prays. The Lord hears and defends 
his servant and sends his angel who slays one hundred 
and eighty-five thousand in one night, 2 Kings 19:35. 

The Israelites were oppressed in Eg} T pt and cried to 
the Lord, who sent his angel and delivered them. This 
angel was the Lord, as we have seen, from Isaiah 63rd 
chapter, and he was made visible by the Holy Spirit. 

All through their history the}' sin, and are brought 
into great straits, but the "Angel of the Lord," who is 
the Lord himself brought visibly by the Spirit, defends 
and delivers them. In addition to this Angel of the 
Lord, other angels from among the people of the Lord, 
the Holy Spirit raises up and qualifies to execute his 
commands. See Othniel, Gideon, Sampson and others, 
Judges 3,6,7,15,17 chapters, &c. 

Jacob, when fleeing from the presence of his brother, 
Esau, in the lonely desert, lay down to sleep, with stones 
for his pillows, "dreamed, and behold, a ladder set upon 
the earth and the top of it reached to heaven; and behold, 
the angels of God ascending and descending on it," Gen. 



140 



ANGELOLOGY, 



28:11,12. This ladder was the Son of man, and the 
angelic communication was by and through him; for 
these very words are given and applied to Jesus, the Son 
of man, in John 1:51, "Hereafter ye shall see heaven 
open and the angels of God ascending and descending 
upon the Son of man." All the redeemed angels will be 
seen coming with Jesus at his second coming, 1 Thess. 
3:13. "At the coming of our Lord Jesus Christ with all 
his saints/' "When the Lord Jesus shall be revealed from 
heaven with his might}' angels, in flaming fire, &c. * 
* * w T hen he shall come to be glorified in his saints," 
2 Thess. 1:8-10. 

Again, Jacob is encouraged by another angelic 
vision, in Gen. 32:1, "And Jacob went on his way and 
the angels of God met him. And when Jacob saw them 
he said, This is God's host, and he called the name of 
that place Mahanaim," that is two hosts or camps — prob- 
ably significant of their two-fold offices of priesthood 
and royalty; deliverance and defense. Shortly after this, 
he wrestles all night with "a man," who appeared to him. 
This man in Hosea 12:4, is called "the Angel." In 
these and many other passages of the Scriptures we have 
this Chief Angel and his associates appearing in defense 
and deliverance of the Lord's people, from the many 
dangers that beset them by their enemies. But I fail to 
discover among them any guardian angels of a foreign 
order from men. 



GOOD ANGELS. 



141 



5. In line with this guardian care, there is another 
qualification, spoken of in the Scriptures, as belonging to 
angels . viz ; Mercy in deliverance of the righteous who trust 
in the Lord, and the execution of judgment upon the 
wicked and the unrighteous. 

Like their great Savior, the Son of man, who came 
not "to destroy men's lives but to save them," so also his 
people. Their first mission and training is to preach the 
gospel of peace and good will to men, that whosoever 
believeth in him should not perish but have everlasting 
life. This is the peculiar service of Christ and his follow- 
ers in the present age. And the treasure is in earthen 
vessels, that the excellency of the power may be of God, 
and not of us. He weeps over Jerusalem and says, "O, 
Jerusalem, Jerusalem, which killest the prophets and 
stonest them that are sent unto thee: how often would I 
have gathered thy children, as a hen doth gather her 
brood under her wings, and ye would not." So also the 
commission is given to us, "Go ye into all the world and 
preach the gospel to every creature. He that believeth 
and is baptized shall be saved; but he that believeth not, 
shall be damned." 

But the day of mercy will soon pass, and then judg- 
ment begins. "It is appointed unto men once to die, 
but after this the judgment." 

The saints will then follow their Captain in this, as 
readih' as they do in tnercy now. "Our God shall come 



142 



AXGELOLOGY. 



and shall not keep silence: a fire shall devour before him 
* * * he shall call to the heavens from above, and to 
the earth that he ma}' judge his people. Gather my 
saints together unto me; those that have made a covenant 
with me by sacrifice. And the heavens shall declare his 
righteousness; for God is Judge himself/' Ps. 50 3-6. 
"For evil doers shall be cut off, but those that wait upon 
the Lord, they shall inherit the earth." "Yet a little 
while and the wicked shall not be * * * but the meek 
shall inherit the earth," Ps. 37:9-11. "Let the saints be 
joyful in glory, let them sing aloud upon their beds. Let 
the high praises of God be in their mouth, and a two- 
edged sword in their hand to execute vengeance upon the 
heathen [nations] and punishments upon the people; to 
bind their kings with chains, and their nobles with fetters 
of iron, to execute upon them the judgment written; this 
honor have all the saints. Praise }-e the Lord," Ps. 149: 
5-7. And many more Psalms of this wonderful book, 
are judgment-day psalms, in which day the saints together 
with the Lord, the great Judge of the quick and the dead, 
shall have a willing and joyful part. These precious 
songs treat of both mere}- and judgment. Soon they 
will be better understood and appreciated than they are 
now 7 . The cursing psalms, as they are sometimes 
unwisely and unrighteously called, will be literally ful- 
filled. The}' will be Millennium-psalms to the righteous, 
but terrific judgment-psalms to the wicked. We are not 



GOOD ANGELS. 



H3 



done with their use yet The judgment-da}' will be pecu- 
liarly adapted to their use. Even the organ and harp 
may find a literal use again in that coming day. In this 
day and age they are to be used and sung in the Spirit, 
even as all true worship is* done to acceptance and profit. 
Prayer, praise and all worship is spiritual, that is, done 
by the Spirit, through faith in the Word. Even the 
organ and harp cannot- be excepted. The L,ord Jesus is 
in heaven and they who worship God now, must worship 
him in spirit and in truth; "for the Father seeketh such 
to worship him," John 4:23,24. 

It is exceedingly dangerous to cast reproach upon 
the Psalms, or indeed, upon any part of God's holy 
Word. 

To find fault with the Word, given us by the Hoty 
Spirit, is to find fault with God himself. "He that 
rejecteth me, and receiveth not my words, hath one that 
judgeth him; the word that I have spoken, the same shall 
judge him in the last day," John 12:48. And what are 
the words' of Jesus, by which we are to be judged in the 
last day? Let him answer, L,uke 24:44, "These are the 
words that I spake unto you, while I was yet with you, 
that all things must be fulfilled, which -were written in 
the law of Moses, and in the prophets, and in the Psalms, 
concerning me." But they had been blinded up to this 
time, by the adversary taking advantage of the weak- 
ness of their flesh. Then the L,ord "opened their under- 



AXGELOLOGY. 



standing, that they might understand the Scriptures." 
Then they understood. This opening of the understand 
ing by the Holy Spirit, to grasp the real meaning of the 
Word of God, is that which many need to-day. Too 
much human wisdom, too much pride of intellect, too much 
effort for literary attainments and show, is the disease 
that afflicts many who are preaching, teaching and criti- 
cising the Bible, and endeavoring to overthrow the faith of 
some in these last days. Satan is back of it all. But 
God is overruling and will overrule even this, to the ful- 
filling of his Word. 4 'This know also, that in the last 
days perilous times shall come; men shall be lovers of 
their own selves * * ever learning, an d never able 
to come to the knowledge of the truth * * * but 
evil men and seducers shall wax worse and worse, 
deceiving and being deceived * * for the time will 
come when they will not endure sound doctrine, but after 
their own lusts [desires,] shall they heap to themselves 
teachers, having itching ears;" the Greek is, having itch- 
ing ears, they heap to themselves teachers. 

The only remedj- to cure the disease of departing 
from the Word of the living God, is to humble ourselves 
before God through Jesus Christ, our Lord, and become 
"babes." 

Jesus gives both the disease and remedy in one text 
of thanksgiving to the Father, Luke 10:27, "In that hour 
Jesus rejoiced in spirit and said, I thank thee, O, Father, 



GOOD AXGELS. 



145 



Lord of heaven and earth, that thou hast hid these things 
from the wise and prudent [or knowing,] and hast 
revealed them unto babes; even so, Father, for so it seemed 
good in thy sight." The question that should settle all. 
is, What does God say? and not what do we think. 

And on this subject of Angelology, it has been my 
only desire, aim and prayer, to bring out God's thoughts 
as revealed in his Word , to the praise and glory of his own 
great name; and I confess to the belief, that there is no 
qualification wanting to meet the scriptural requirements 
for angelic use. The foundation is well and securely laid 
in the Lord Jesus Christ. 

The active and acting Agent is the Almighty Spirit 
of God. Their joint-work in the production or mani- 
festation of angels as taught in the Word is clearly set 
forth in both the Old and New Testaments in the perfec- 
tion of this New Creation, and in its adaptation to angelic 
use. All scriptural qualifications required, are found in 
these new creatures in Christ Jesus. It is a creation 
extraordinary, supernatural. It brings with it a past 
experimental acquaintance with sin and suffering and 
a triumphant deliverance from it. It has a perfect adapt- 
ation in the inseparable union of the Holy Spirit with it. 
It is peculiarly adapted to exercise a guardian care ovei 
God's little children in this world of sin and trial. 

It is remarkably qualified to execute God's will in 
both mercy and judgment; mercy in delivering the right- 



146 



AXGELOLOGY. 



eous, and judgment upon those who are wicked and 
unrighteous. 

And what can we sa}~ more? Do the Scriptures 
speak of "elect angels?'' We have it satisfied in this Xew 
Creation. Is holiness required in their being and char- 
acter? We have it fulfilled in the very name they bear, 
"saints" i. e., "holy ones." Is it required that the}' be 
strong and mighty? according to 2 Thess. 1:7-8, 
"mighty angels," or 2 Peter 2:11, "Whereas angels, 
which are greater in power and might?" What beings 
can be stronger or more mighty than this new creation 
when filled with the Holy Ghost? Is not the Almighty 
God in them and upon them to hold, strengthen, teach 
and guide them? They are "strong in the Lord and in 
the power of his might." 

Is wisdom one of the attributes of the angels, accord- 
ing to 2 Sam. 14:20, "And my lord is wise according to 
the wisdom of an angel of God to know all things that 
are in the earth?' ' Pharaoh's answer to his servants con- 
cerning Joseph is a correct reply to the question, "Can 
we find such a one as this is, a man in whom the Spirit 
of God is? And Pharaoh said unto Joseph, Forasmuch 
as God hath showed thee all this, there is none so dis- 
creet and wise as thou art." And if it is thus with men- 
angels on earth, when they are in the weakness of the 
flesh, how much more can it be said of them, when they 
become angels in heaven? 



GOOD AXGELS. 



H7 



Is it required that angels be immortal, as it is said, 
"Neither can they die any more?'* Luke 20:36. We 
know this applies to the saints, after the resurrection of 
their bodies. As to their spirits, they are always immor- 
tal after they become new creatures in Christ Jesus by the 
Holy Spirit. 1 heir bodies, however, being corruptible 
before, are now after the resurrection incorruptible, 
immortal, "they cannot die anymore," "equal to angels." 
Their bodies now equal to, or like their spirits, spiritual; 
angels completed and perfected in glory. 

Are angels spoken of as active and speedy in flight? 
Does not this belong to the new-creation in an eminent 
degree? What can be more active and sudden than the 
Holy Spirit's movements in them? 

Are angels spoken of as holy, happy and brigbt- 
shimng creatures? 

Are not these also some of the essential characteris- 
tics of this new-creation in heaven in glory? 

But why prosecute this inquiry further? 

I think we may safely and truthfully re-affirm, that 
all the attributes, characteristics and qualifications, that 
the Scriptures require of holy angels, are found and fully 
satisfied in this Xew-Creation in Christ Jesus. 

We therefore hasten to the final consideration, viz: 



148 



ANGELOLOGY. 



SEVENTH. 

This view of Angelology honors God. 

First. It honors him, in that it attributes 
all to him. It gives him the glory from begin- 
ning to end. 

It honors the Godhead, as it acknowledges and sets 
forth the Three-in-One, as the origin or source of all this 
creative and redemptive-work of which we have been 
speaking. 

It gives equal and due glory and honor to each of 
the Three Persons, engaged in carrying it into execution. 

Suffer me briefly to recapitulate and summarize. 

First. It honors the Father, in that "God so loved the 
world that he gave his only begotten Son, that whosoever 
believeth in him should not perish, but have everlasting 
life," John 3:16. "The Father loveth the Son, and hath 
given all things into his hands," John 3:35 also 5:20. 

Still further, it honors the Father in that he sustained 
his Son, as man, all through his life of suffering and 
death; raised him from the dead; exalted him to his own 
right hand; gave him the oft-repeated promise of the 
Holy Spirit, that he might bless the suffering church on 
earth; raise it from the dead, exalt it to glory forever- 
more, as recorded in Eph. 2:26,27, "That he might sanct- 
ify and cleanse it with the washing of water by the Word, 



GOOD ANGELS. 



149 



that he might present to himself a glorious church, not 
having spot or wrinkle, or any such thing; but that it 
should be holy and without blemish," also John 5:27, 
,k And hath given him authority to execute judgment, 
also because he is the Son of man." 

In a word, the Father is honored, in that the whole 
will of God with regard to redemption and salvation is 
entrusted into the hands of the Son. ' 'And there came 
a voice out of the cloud saying, This is my beloved Son: 
hear him. ' Luke 9:35. "And Moses truly said unto the 
fathers, A prophet shall the Lord your God raise up unto 
you of your brethren, like unto me; him shall ye hear in 
all things whatsoever he shall say unto you." Acts 3:22. 

Second. It honors the Son in the entire execution of 
the Father's will in that all things from the first to the 
last are given into his hands. That is, in his entire 
redemptive and mediatorial work that the Father gave him 
to do. John 6:38. "For I came down from heaven, not 
to do my own will, but the will of him that sent me." 

Let us see how the Holy Spirit, who is called the 
anointing, speaks through Jesus himself upon this sub- 
ject: "For the Father loveth the Son, and showeth him 
all things that himself doeth; and he will show him 
greater w r orks than these that ye m&y marvel. For as 
the Father raiseth up the dead and quickeneth them; even 
so the Son quickeneth whom he will. For the Father 
judgeth no man but hath committed all judgment unto 



AXGELOLOGY. 



the So?i, that all men should honor the Son even as they 
honor the Father. He that honoreth not the Son, honor- 
eth not the Father which hath sent him." John 5:20-23. 

Third. It honors the Holy Spirit in all his active and 
quickening work in the application of all this grand and 
glorious work wrought out by our Lord Jesus Christ, in 
bringing this New-Creation into existence from that which 
was "dead in trespasses and sins," in renewing, reviving 
and carrying forward in God's believing children, through 
the Word, "wisdom, righteousness, sanclification, and 
redemption," to completion and eternal glory; in quick- 
ening and raising the dead in the last day ; in using these 
new creatures in Christ Jesus, as his servants and angels, 
all through this age and the endless ages to come. Read 
Ephesians 2d and 3d chapters. 

All this honor and glory belonging to each of the 
three persons in their executive work, belong to the only 
living and true God, and when all is completed and all 
subdued under him; "Then shall the Son also himself be 
subject unto him that put all things under him, that God 
ma}' be all in all." 1 Cor. 15:28. "These words spake 
Jesus, and lifted up his eyes to heaven, and said, Father 
the hour is come; glorify thy Son, that thy Son also may 
glorify thee: as thou hast given him power over all flesh, 
that he should give eternal life to as many as thou hast 
given him. And this is life eternal that the)' might 



GOOD AXGELS. 



know thee, the only true God and Jesus Christ, whom 
thou hast sent." John 17:1-3. 

To recognize and exalt therefore this New- Creation, 
and give all the glory to the Head of it, is to honor God 
who gave it existence and perfects it. 

Second. It honors God in that it restores, 
establishes, and maintains this Xew-Creation 
in its proper place, dignity and glory. 

The Scriptures, I believe, fully justify us in this 
declaration. Our examination of the subject, so far as 
we have prosecuted it, leads us to the conclusion, that, 
there is no other creation that the Word of God assigns 
so high a position and standing as this. Hence to sub- 
stitute any other angel-creation, to take the place of, or 
supercede this, that God designee^ especially for his own 
glory and use, is to dishonor God, and bemean ourselves 
as members of this New- Creation. Yet are not these the 
actual results of the generally received view and beliefs 
of angelology, as held and taught by the church and the 
world? 

It will not be regarded as a departure from the origi- 
nal design of this treatise, if we turn attention, for a little, 
to the commonly received beliefs on this subject. We 
have the example of the apostle, under the direction of 
the Spirit in so doing. 4 'Then Paul stood in the midst 



152 



AXGELOLOGV. 



of Mars hill, and said, Ye men of Athens, I perceive that 
in ail things ye are too superstitious; for as I passed by. 
and beheld, your devotions, I found an altar with this 
inscription, TO THE UNKNOWN GOD. Whom there- 
fore ye ignorantly worship, him declare I unto you * * 
* For in him we live, and move, and have our being; as 
certain also of your own poets have said, For we are also 
his offspring^ Acts 17:22,23,28. 

I believe I will designate this view of Angelology in 
order to distinguish it from the Scriptural. Imaginary 
Angelology; for I find no sanction in the Scriptures to 
uphold it. 

First. The definition: 

Webster's Unabridged Dictionary, 1888, defines it 
thus : 

1. A messenger. 

2. A spirit, or spiritual being, employed by God, to 
communicate his will to man; a ministering spirit. And 
to show the sense in which he understood it, he quotes a 
line from Shakspeare: 

"Angels are bright still, though the brightest fell." 
The Encyclopedia of Religions Knowledge speaks of 
them thus: "Angel; a spiritual, intelligent substance, 
the first in rank and dignity among created beings. The 
word angel, is not properly a denomination of nature, but 
of office * * and yet custom has prevailed so much, that 
angel is now commonl) T taken for the denomination of a 



GOOD AXGELS. 



153 



particular order of spiritual beings, of great understand- 
ing and power, superior to the souls or spirits of men. 
Some of these are spoken of in Scripture in such a man- 
ner, as plainly to signify that they are real beings of a 
spiritual nature, of high power, perfection, dignity and 
happiness." 

Dr. Deems in his interesting book, The Light of the 
Nations \ page 106, expresses himself as follows, in his 
"inquiry into the position, w r hich they (i. e., these supe- 
rior beings,) held in Jewish literature and thought before 
the birth of Jesus," "They are regarded as the highest 
order of created intelligences, all other creatures being 
below them in dignity and station." 

From these definitions and statements, and many 
other references of a similar character, we have manifested 
four things: 

1. The present prevailing opinion of Angelology.- 

2. Its existence and antiquity in the ages past. 

3. Its acknowledged superiority over all other creat- 
ed intelligences. 

4. The utter absence of any allusion to the New- 
Creation in Christ Jesus. 

Second. The confusion. 

In trend with this definition and in the same line of 
thought, we have commentaries, sermons, exegeses, the- 
ological writings, poetry, church hymns, &c. 

As Milton snperabounds in this imaginary angelol- 



154 



ANGELOLOGY. 



ogy (I use the term imaginary in contradistinction to the 
New-Creation Angelology,) I refer first to him. 

One specimen from his Paradise Lost, will suffice our 
present purpose, Book VI. Sec. 525: 

"Go, Michael, of celestial armies prince; 
And thou, in military prowess next, 
Gabriel, lead forth to battel these my sons, 
Invincible; lead forth my armed saints, 
By thousands, and by millions, ranged for fight, 
Equal in number to that godless crew, 
Rebellious; them with fire arid hostile arms 
Fearless assault; and, to the brow of heaven 
Pursuing, drive them out from God and bliss, 
Into their place of punishment, the Gulf 
Of Tartarus, which ready, opens wide 
His fiery chaos to receive their fall." 

This thought seems to have been based upon Rev. 
12:7-13 with 2 Peter 2:4. 

Compare this with our exposition, on pages 11 1 and 
72-85, of this treatise. 

All due allowance made for beauty of diction and 
poetic license, we are constrained to say his interpreta- 
tion and application of the Scriptures, are lamentably 
mixed and misleading. 

I think modern Angelology receives much of its col- 
oring from this author of Paradise Lost. 

This mixed interpretation and application of the 



GOOD ANGELS. 



155 



Scriptures, did not begin nor does it end with Milton; 
but run parallel with this imaginary view of angels since 
its introduction. 

In examination of the history of angels to a very lim- 
ited extent, we can easily discover the general trend of 
opinions held in the ages past on this subject. The indef- 
initeness and confusion are manifest. Their nature: 
What are they? Are they pure spirits, or have they 
material or corporeal bodies like men? Their manifesta- 
tion to men in the flesh: How can they appear and ^dis- 
appear? eat drink and converse? Their creation: Were 
they created before, or, at the time of the creation as 
recorded in Gen. 1:1? All this is confusion of course; 
for the Scriptures give no account of the creation of any 
such superior order. Their relation to God, this world 
and the church: Are there higher and lower orders or 
ranks among them? Does God employ them to commun- 
icate his will to men? Have they a special guardian care 
over God's believing children? Are they to come and 
judge or rather execute judgment with Christ on the last 
day? Are not all these passages of Scripture w r here 
angels are spoken of, to be interpreted to harmonize with 
these holy, intelligent, powerful, active beings? Here 
again we have a labyrinth of mystery and confusion. 
Here we have some ecclesiastical writers making "a 
hierarchy of nine orders of angels. Others have distrib- 
uted angels into nine orders, according to the names by 



156 



ANGELOLOGY. 



which they are called in Scripture, and reduced these 
orders into three hierarchies; to the first of which belong 
seraphim, cherubim, and thrones; to the second, domin- 
ions, virtues and powers: and to the third, principalities, 
archangels and angels. The Jews reckon four orders or 
companies of angels, each headed by an archangel; the 
first order being that of Michael; the second, of Gabriel; 
the third of Uriel; and the fourth of Raphael. Follow- 
ing the Scripture account, we shall find mention made of 
different orders of these superior beings; for such a dis- 
tinction of order seems intimated in the names given to 
the different classes. Thus we have thrones, dominions, 
pi'incipalities , or princedoms, powers, authorities, living- 
ones, cherubim, and seraphim." (See Kncy. of Rel. 
Knowledge.) 

And on the assumption that this is scriptural, hymn 
1 6 in the collection Carmina Sanctorum, takes up the 
refrain in the same line of thought: 

I. Praise to God who reigns above, 
Binding earth and heaven in love; 
All the armies of the sky 
Worship His dread sovereignity. 
Seraphim His praises sing, 
Cherubim on four- fold wing, 
Thrones, dominions, princes, powers, 
Ranks of might that never cowers. 



GOOD AXGELS. 



157 



2. Angel hosts His word fulfill, 
Ruling nature by His will; 
Round His throne archangels pour 
Songs of praise forevermore. 

Yet on man they joy to wait, 
All that bright celestial state; 
For true man their Lord they see, 
Christ th' incarnate Deity. 

3. On the throne our Lord, who died, 
Sits in manhood glorified; 
Where his people faint below. 
Angels count it joy to go. 

O the depths of joy divine, 
Thrilling through those orders nine, 
When the lost are found again, 
When the banished come to reign. 

The thought will intrude itself as I read and reflect 
upon this and other similar hymns. Is it true? Is it 
biblical, when applied to these orders of superior beings? 
Is it not taking the honor and praise due to the Lord 
Jesus Christ who purchased the redeemed hosts in heaven 
for his own and his Father's use and glory and giving it 
over to that which has no existence, to vanity? 

These orders, whether "nine" or more or less, are, 
we believe, embraced in this New- Creation. We know 
that the}- are actively employed by the Lord of all, while 
in the flesh; some apostles, some prophets, teachers, rul- 
ers, &c, according to the diversities of the gifts of the 



158 



AXGELOLOGY. 



Spirit, according to the proportion of faith. All a royal 
priesthood and such like service. In heaven there- 
fore, we are not called only to rest and enjoy, as 
many of the hs~mns would indicate, but active service 
will be the saints' delight. "And his servants shall serve 
him," Rev. 22:3. 

I must confess to the belief, that the Lord Jesus 
Christ in his relation to the church of which he is the 
Head, is the key to unlock the mysteries of the orders 
mentioned in the Scriptures: cherubim, seraphim, 
thrones, dominions, princedoms, powers, authorities, liv- 
ing ones, and whether we can unlock the door to the full 
understanding of them all yet or not, it is not meet to 
draw on our imagination and create to ourselves a supe- 
rior order of intelligences to solve the problem without a 
"thussaith the Lord," to do so. The Xew-Creation is. 
we know, scriptural, and I believe, ample to explain all, 
let us adhere to it. 

Third. The origin. 

When and how was this imaginary order of angels 
introduced? This is confessedly a puzzling question. 
Even those who believe in their actual existence, as a 
separate order from men, have to own their weakness and 
ignorance on this subject. Let any one read Dr. John 
Dicks' two lectures on angels, or in fact other writers, 
who have attempted to tell us of their creation and fall, 
he will soon be convinced of the indefiniteness and uncer- 



GOOD AXGELS. 



159 



tainty that exists on the whole subject. Xo definite text 
can be cited to confirm it. The 38th chapter of Job is 
the only one, as far as I have discovered, that they pre- 
tend to rely upon, and even this is far from being con- 
clusive to their own minds. We have endeavored to show 
in the preceeding pages of this treatise, that Job 38:6,7, 
pages 75-80, can have no bearing whatever on settling 
this question. The truth is, the Scriptures are silent on 
the matter, and their existence is based upon assumption 
and (as we believe) misapplied texts of Scripture, imagina- 
tion and tradition. The only thing that seems to be 
established, is the almost general belief in their exist- 
ence. 

I offer a possible, if not a probable solution of the 
time when, and manner of the introduction of this pre- 
vailing belief. And as we are now to some extent on the 
outside of the evidence drawn directly from the Word, 
you will allow us to some extent, to draw our own infer- 
ences and conclusions. 

I believe its origin dates back to the time when 
the fallen sons of men began to substitute idols for their 
worship instead of the only living and true God. ' f When 
they knew God, the}' glorified him not as God, neither 
were thankful; but became vain in their imaginations, 
and their foolish heart was darkened. Professing them- 
selves to be wise, they became fools, and changed the 
the glory of the^incorruptible God into an image made 



ANGELOLOGY. 



like to corruptible man, and to birds, and four-footed 
beasts, and creeping things. * * Who changed the truth 
of God into a lie, and worshiped and served the creature 
more than the Creator, who is blessed forever. " Rom. 
1:21-25. 

It is a sad comment on the depravity and corruption 
of the human family, that even the sons of God, that is, 
the descendents of Seth who were in line of the promised 
seed and who so early k 'began to call upon the name of 
the Lord," should have become so corrupted that only 
one righteous family escaped the overthrow in the days 
of Noah. 

Then after the flood how rapidly the world degen- 
erated may be gathered from the record made, of the pro- 
genitors of Abram who were in the same line of the 
promised seed, in Josh. 24:2, "Thus saith the Lord God 
of Israel, Your fathers dwelt on the other side of the 
flood in old time, even Terah, the father of Abraham, 
and the father of Nachor: and they served other gods..'" 

How corrupt and corrupting the world must have 
become, when those who were in line of blessing should so 
soon be drawn into the worship of idols, instead of the 
worship of the only living and true God? 

But what connection has this w T ith angel worship? 
We conceive much every way. After the fall when God 
communicated his will to men it was done through this 
Jehovah Mediator, who generally appeared to those who 



GOOD AXGELS. 



161 



were his faithful worshipers. These were God's mes- 
sengers or angels to live godly, to teach and preach 
righteousness to the world. 

"By faith Abel offered up a more excellent sacrifice 
than Cain." "By faith Enoch was translated," and 
"had this testimony, that he pleased God." "By faith 
Xoah, being warned of God of things not seen as yet, 
moved with fear, prepared an ark to the saving of his 
house, by the which he condemned the world and became 
heir to the righteousness, which is by faith. By faith 
Abraham, when he was called to go out into a place, 
which he should after receive for an inheritance, obeyed," 
&c. These, and doubtless, multitudes of others in the 
same line of blessing, proved faithful worshipers, serv- 
ants, angels, to the trust committed to them, Heb. nth 
chapter. But how many proved unfaithful and perished, 
see 2 Peter 2:4 with 1 Peter 3:19,20. 

We can readily conceive how this Jehovah, appear- 
ing as an angel, and at times other angels appearing with 
him, to communicate God's will to the godly on earth, 
and to commission some of them as his angels to go forth 
and preach righteousness to the children of men, would 
begin to worship the creature rather than the Creator. 
It would be far more in accord with their corrupt natures 
to substitute these messengers or angels as objects or 
beings to worship, rather than to obey the will of God 
revealed by them. They preferred to set them up as 



l62 



AXGELOLOGY. 



idols to revere and serve according to their own corrupt 
desires and imaginations. It is written, concerning the 
ungodly before the flood, "that every imagination of the 
thoughts of his [man's] heart was only evil continually." 
And under the direction and control of the great adver- 
sary of souls (Satan,) how soon did idolatry, in its most 
hideous and debased forms prevail, and has continued 
until now, except where the religion of the Bible has 
made inroads against it! 

On the other hand, if we do not mistake the origin 
of the present prevailing belief of Angelology, it took its 
rise about the same time and under somewhat similar cir- 
cumstances. These same angelic appearances, the words 
spoken, and the mighty works performed by them, led 
the true worshipers of God to regard them as above 
human, and a superior order of creation, not worthy of 
divine honor and worship, it is true, but as mighty guar- 
dian protectors and helpers. Once the thought received 
and entertained, it would become more and more con- 
firmed and established by every subsequent appearance of 
the Chief Angel and other subordinate associate angels 
appearing with him. The representations of the cheru- 
bim (symbols of Jesus Christ and his church), that were 
seen in their tabernacle and temple; the seraphim and 
cherubims seen in vision by the prophets Isaiah and Ezek- 
iel; thrones, dominions and powers written in their 
Scriptures: all would be interpreted and incorporated as 



GOOD ANGELS. 



belonging to this superior order of angels. All, in the 
comparatively dim light of the past age, would tend to 
strengthen and confirm this belief, until God himself 
should remove the veil. 

This view, passing into and through the present dis- 
pensation to the present, is so interwoven into our very 
being, that it is exceedingly difficult to adopt any other 
interpretation of the Scriptures that would militate 
against it, though that interpretation should harmonize 
with the teaching of the Scriptures. 

It need not be a surprise to us that the Old Testa- 
ment saints should suffer the substitution of imaginary 
angels of a superior order into their beliefs though con- 
trary to the Word. If we come down to a later day we 
find something very similar and that, at the same time, 
directly contrary to the express teaching of the Word of 
God. I refer to saint- worship. 

With all the light possessed by the early Christian 
Church, we could scarcely believe it possible that a few 
centuries w T ould witness the highest dignitaries of the 
church beatifying and canonizing saints, and thus 
authorizing veneration of what they believed to be the 
sanctified dead, and the people mad after the blessing 
supposed to come from these relics. 

And all this, too, direct!}' in the face of the positive 
teachings and warnings of the Word. 

When Cornelius and Peter were brought together by 



164 



ANGELOLOGY. 



the ordering of the Lord, Peter came in, and "Cornelius 
met him and fell down at his feet, and worshiped him. 
But Peter took him up, saying, Stand up, I myself also 
am a man." Acts 10:25-26. He resented the very 
attempt of Cornelius to pay him homage. 

When Paul and Barnabas were at lustra, a certain 
man, "a cripple from his mother's womb, who never had 
walked," was instantly cured by the power of God 
through them. ''And when the people saw what Paul 
had done, they lifted up their voices, saying in the speech 
of L/ycaonia, The gods are come down to us in the like- 
ness of men * * Then the priest of Jupiter, which 
was before their city; brought oxen and garlands unto 
the gates, and would have done sacrifice with the people. 
Which, when the apostles, Barnabas and Paul, heard of, 
the)' rent their clothes and ran among the people, crying 
out, and saying: Sirs, why do ye these things? We 
also are men of like passions with you, and preach unto 
you that ye should turn from these vanities unto the liv- 
ing God," &c. "And with these sayings scarce 
restrained the} 7 the people, that they had not done sacri- 
fice unto them," Acts 14:8-18. 

Compare this with some would-be holy men, who 
torture the body that they may be revered here in this 
life, venerated and canonized hereafter in the life to 
come. I witnessed one such on the banks of the Nile — 
a disgusting sight, enough for a life- time — yet he was 



GOOD AXGELS. 



duly receiving from men the reward and design of his 
life. How easy it is for fallen human nature to fall into 
man-worship, saint-worship, angel-worship! 

I am satisfied there is a vast amount of honor, praise 
and reverence given to men, saints, and angels 
of an imaginary existence, that is due to God 
only. The mere creature-worship, even of the New-Cre- 
ation in Christ Jesus, God has carefully guarded. Jesus 
is entitled to worship and has rightfully received it, but 
it must be done in his true character, as the God-man, 
the Lord Jesus Christ. We worship him not simply as a 
man, nor yet as a fellow-servant with us in salvation. 
We find him refusing worship under such circumstances 
and saying to those who were about to render it, "Wor- 
ship God," Rev. 22:9, and possibly also, some such wor- 
ship may have been in the heart of Man-, when he said 
to her: "Touch me not, for I am not yet ascended to my 
Father; but go to my brethren and say unto them. I 
ascend to my Father, and your Father; and to my God, 
and your God." John 20:17. 

Again, the Holy Spirit, through the Apostle Paul, 
gives a very pressing note of warning of the danger of 
saint-worship. He terms it, "worshiping of angels. " I 
will quote the passage: Col. 2:18-19: "Let no man 
beguile you of your reward in a voluntary humility and 
worshiping of angels, intruding into those things which 
he hath not seen, vainly puffed up by his fleshly mind, 



i66 



AXGELOLOGY. 



and not holding the Head, from which all the bod}' by 
joints and bands having nourishment ministered and knit 
together, increaseth with the increase of God." 

Here, as in so man}' other passages of Scripture the 
"angels" spoken of, can refer to no other beings but 
saints who belong, or profess to belong to the body of 
Christ, of which body he is the Head. ; 'Xot holding the 
Head," referring to the danger of the saints in the flesh 
being drawn away from Christ to venerate some self- 
constituted saints, or the spirits of some beatified and 
canonized holy ones whether in heaven or in hell. 

This creature worship, saint-worship, is peculiarly 
offensive to God. It robs him of the praise and glory due 
his name in all the redemptive work. It robs him of his 
sole right to receive all worship, honor, glory, thanks- 
giving and praise. It robs Jesus Christ of his pre-emi- 
nence in the church, his body, which he has purchased 
with his own blood. It is utterly averse to the entire 
teaching of the Word. 

The text before us, together with the entire chapter, 
the apostle labors to prevent this Colossian church from 
yielding to the pressure that seems to have been brought 
to bear upon it in this direction. 

1. "As ye have therefore received Christ Jesus the 
Lord, so walk ye in him; rooted and built up in him y and 
stablished in the faith as ye have been taught." 

2. "Beware lest any man spoil you through philos- 



GOOD ANGELS. 



I6 7 



ophy and vain deceit" &c. "For in him dwelleth all the 
fullness of the Godhead bodily; ye are complete in him, 
dead, buried and raised with him.- He took away the 
ordinances that were against you, 'nailing it [them] to 
his cross.' " 

3. The exhortation follows. "Let no one judge 
you*' in meat, drink, holy day, new moon, or Sabbaths. 
These are shadows of things to come; "but the body is 
of Christ.''' 

. Then follows the text where the Greek rendering 
would seem to imply that there were in the church some 
very holy appearing ones in their midst who were not 
holding to the Head, but lived such a sanctimonious life, 
keeping ordinances that had been fulfilled in Christ, mak- 
ing such a "show of wisdom in will worship, and humil- 
ity, and neglecting the body," that even the saints, 
who were holding to the Head, were in danger of being 
deprived of their reward by following them. Hence the 
exhortation, let no one of such apparently pious ones, 
deceive and beguile you of your reward. Be not deceived; 
it is all from the flesh. 

To show the sad outcome of this disposition or ten- 
dency to saint-worship, we have only to pass through the 
history of the Christian church a few 7 centuries after this 
was written. Exaltation of the ministry or clergy over 
the laity. Pictures, paintings, intercession of saints, wor- 
shiping of saints, relic-veneration, beatification and 



AXGELOLOGY. 



canonization of saints, by the highest dignitaries of the 
church. 

To reach this desirable (or rather undesirable) state, 
no self-sacrifice was too great; tortures, penances, pilgrim- 
ages, flagellations, reclusions in monasteries and nunne- 
ries, &c, &c 

So great became the rage of this form of worship, 
that it overshadowed and almost eclipsed the true worship 
of the only living and true God. The Reformation 
checked, but did not stop its progress; for still, for 
nearly two thousand years after Christ, it lives and flour- 
ishes, a dishonor to God, a caricature on the holy reli- 
gion, secured to us by the love and death of our Lord 
Jesus Christ. 

Let such errors become thoroughly intrenched in the 
visible church and nothing but the grace and power of 
God can remove them. "Let both grow together until 
the harvest; and in the time of harvest I will say unto the 
reapers, Gather ye together first the tares, and bind them 
in bundles to burn them; but gather the wheat into my 
barn," Math, 13:30. This is our assurance. 

If then this egregious error of saint- worship, should 
.spring up and maintain its hold for such a length of 
time, after that Jesus Christ appeared and made manifest 
our "holy calling," and lk hath abolished death and hath 
brought life and immortality to light through the 
gospel," what shall we say with regard to the similar 



GOOD ANGELS. 



169 



angel-worship in the shadowy ages of the past. Is there 
an}- wonder that the deception (shall I call it so?) still 
prevails to an almost universal belief? Both are in reality 
saint-worship, a continuation of the same error only 
increased and aggravated in the latter age on account of 
the superior light under the gospel. The former took 
its rise from the angel or messenger-characfter of the saints 
of old, employed in God's service. This soon became 
changed, as w r e have already seen, under the adversary 
(Satan,) into a separate order of angels, distinct and sepa- 
rate from men, and this order has continued, and is the 
prevailing belief of to-day. 

The latter took its rise from the character of the 
saints under the New Testament, and developed into 
saint-intercession, saint-veneration, saint-worship. These 
saints, or supposed saints, were confirmed by the highest 
authorities of the church as having lived a perfect life 
and thereby opened freely to be venerated and worshiped 
as valuable intercessors. Foreign imaginary angels are 
also called upon as helpers. This still continues to be 
the sad result of this grevious departure from the faith 
over a large bod}^ of the professing Christian church. 
Both the former and the latter succeeded in one thing, 
and that is robbing God of the honor and glory, due his 
name. Both claim not to be worshipers of these substi- 
tutes, but only they are valuable intercessors, strong and 
mighty helpers in living a pious life, and in the death of 



AXGELOLOGY. 



saints in bearing them away to glory. As a specimen of 
saint-intercession, "Holy Mary pray for us," "Holy 
mother of God, pray for us, "Virgin of virgins, pray 
for us." 

As a specimen of angel-intercession, "Holy Michael, 
pray for us," "Holy Gabriel, pray for us," "All holy 
angels and archangels, pray for us." That is, the wor- 
shiper exalts saints and angels to the mediatorship with 
Christ. They must be ubiquitous to hear such prayers. 
In other words, it is the substitution of saints and angels 
in the place of the Son of God, and is a species of 
idolatry. 

The frequency with which the term angels is used 
in the various collections of hymns, should awaken the 
churches to the necessity of having a correal scriptural 
understanding of the matter of praise. If we depart from 
the scriptural teaching on this subject, the danger of ren- 
dering praise and worship to imaginary angels is very 
great. It is not uncommon to hear the chorus, 

<4 0 come, angel band, come and around me stand, 
O, bear me away on your snowy wings 
To my immortal home." 

And it is a frequent occurence to have worshipers 
offering praise to God in mingled song, that they might 
soon join with both angels and saints in glory. 



GOOD AXGELS. 



"Oh, when shall I be yonder? 
The longing groweth stronger 

To join in all the praises the redeemed ones do sing 
Within those heavenly places. 
Where the angels veil their faces, 
In awe and adoration in the presence of the King." 

This may seem right to some; but is it true? Is it 
scriptural? Is it acceptable to God? 

Apply augels to the Xew-Creation, and you have the 
sanction of the Word. The Book of Psalms does not mix 
the saints with angels of a separate order of creation. 
The same is true of the whole Bible. If any one finds 
this mixture, I am satisfied that a careful study of the 
Word will reveal the mixture to be the substitution of 
his own traditional belief of angels, in the place of God's 
Xew-Creation-angels, or saints. 

The Spirit, through the Apostle John, gives us all in 
this day and age a practical exhortation, to which we 
will do well to give earnest heed, "Little children, keep 
yourselves from idols." John 5:21. 

It may be asked then, are you going to take away 
all these glorious beings that we have so long revered 
and enjoyed in thought, word and song? Are we not to 
see, when we leave this world, any but the saved and 
glorified sons of men? Will there be no angel-chariots 
of a foreign order to bear us away when we die, to wel- 
come us and to join with us in the songs of redeeming 



AXGELOLOGY. 



love? What will become of poetry and song" 

' 1 Hush, my dear, lie still and slumber, 

Holy angels guard thy head, 
Heavenly blessings without number 

Gently shower on thy head. 1 ' 

Or 

"All hail the power of Jesus name! 
Let angels prostrate fall. ' ' 

What will become of our Milton and others, whom 
we have revered so long for their graphic descriptions of 
these wonderous creatures? What will become of our 
beautiful representations of women, children and youth 
with wings coming out of their shoulders? Are all to go 
for nought? 

I have one answer to all. It can only be allowed 
when used as symbols to represent the angels of the Bible 
viz: the Xew-Creation in Christ Jesus; as in the taber- 
nacle and temple, or in vision as in Isaiah and Ezekiel. 
The Hoh- Spirit is the Agent to produce the angels and 
wings to carry us away. And certainly we can find no 
encouragement in God's Word for the substitution of a 
superior order of angels of different creation in our inter- 
pretation of the Scriptures, nor yet, any sanction to incor- 
porate them in our songs of praise and worship to the 
only living and true God. And until I am further 
instructed that the Scriptures teach otherwise, I must 
hold to the thought developed in this treatise. 



GOOD AXGEXS. 



175 



I believe this latter view greatly honors God, and 
the former greath' dishonors him. 

How then can this New-Creation be restored to and 
established in its proper and scriptural place, dignit} T and 
glory? 

I answer, only by returning to the teaching of 
the Word of God. What does the Bible say? Not what 
our previous teaching, and preconceived notions and 
opinions are. Not what have been the teachings of many 
generations past. But what does God sa}- in his revealed 
Word? "If they speak not according to this Word, it is 
because there is no light in them," Isa. 8:20. 

This, when strictly followed, will remove at once all 
imagination and human reasoning on the subject. 

The creation, and even the existence of a superior 
order of angels will stand on its own merits as weighed 
by the Word. Texts, heretofore interpreted and 
explained to correspond with our generally established 
belief, will receive due weight in deciding what is right 
and truth. 

The New- Creation will be given its proper position 
and standing in the exposition of Scripture. The Lord, 
the Redeemer and all his redeemed associates will be 
found in every way to be marvelously qualified to meet 
the scriptural requirements of angels. 

When an "angel" is sent to protect and deliver Shad- 
rach, Meshach and Abed-nego from Nebuchadnezzar's 



r 74 



AXGELOLOGY. 



seven-times heated furnace according to Dan. 3:28, it 
will be interpreted at once as the ''Son of God" appear- 
ing as a man, verse 25. "Lo, I see/o7cr men loose walk- 
ing in the midst of the fire, and the}' have no hurt; and 
the fourth is like the Son of God." That is the Son of 
God appears as a man. 

When the Lord sends "his angel," and shuts the 
lions' mouths so that no manner of hurt was found upon 
Daniel according to Dan. 6:22, it would be known at 
once as the same angel "like the Sou of God" that had 
defended and delivered his companions while in the fiery 
furnace. 

"When the Lord appeared unto Abraham in the 
plains of Mature," and presently three men stood by him 
and performed such wonders as recorded in the iSth and 
19th chapters of Genesis, the}' would be recognized at 
once as the Lord, the Son of God, appearing as a man, 
and the other two as his associate redeemed angels 
appearing as men. 

When cherubim, seraphim, thrones, dominions, &c, 
were spoken of as in Gen. 3:24, Psalm 99:1, Ezk. 10:15-22, 
Isa. 6:1-2, they would at once be referred to the ran- 
somed church and Israel with the Lord Jesus the Head 
of all in the execution of judgment upon the wicked, and 
mercy to the righteous. Dan. 7:9-27, Rev. chapters 4 
and 5, and elsewhere, would justify the reference and 
interpretation . 



GOOD AXGELS. 



175 



The Word, thus viewed without prejudice or bia> 
toward preconceived opinions, would establish this New- 
Creation in its scriptural condition and dignity; an honor 
and glory to God and his Son Jesus Christ. But relegate 
it to a position inferior to that which God designed, and 
make it dependent upon another supposed order of crea- 
tion, our faith is weakened, God is dishonored, and the 
Xew-Creation demeaned. x\ll the passages of Scripture 
we have brought before us in the preceding pages, and 
yet many others not spoken of, will be comparatively easy 
of interpretation. Prophecy will be better understood, 
the whole Word will have much of its obscurity removed 
by this (as we believe) correct view of Angelology. The 
whole subject, viewed in this light, will bring the entire 
redeemed family, now partly in heaven and partl5 T on 
earth, into closer relations to Jesus Christ and to each 
other. No foreign angels of a different order, to dissi- 
pate the faith of those who are yet upon earth and draw 
•away their attention in expectation of outside help and 
comfort. Their hearts would be centered upon God, the 
Author of their salvation, and upon Jesus Christ who 
bought them with his own blood. 

It would give a higher and grander idea of the saints' 
eternal dwelling place. Instead of being redeemed and 
saved only, or principally, to rest, enjoy and to sing 
praise to God to all eternity, they would realize, in addi- 
tion to this, that their calling and salvation was a joyful 



176 



AXGELOLOGY. 



and happy service. Xo foreign angels required to stand 
around and perform service; for Christ Jesus and his 
redeemed hosts are ail-sufficient in themselves, Rest, joy 
and praise are precious, and delightful to the saved, but 
loving service as angels completes the fullness of pleasure 
forevermore. ''And his servants shall serve him." 
Precious thought ! 

4 'And there shall be no more curse: but the throne of 
God and of the Lamb shall be in it; and his servants 
shall serve him: and they shall see his face, and his name 
shall be in their foreheads. And there shall be no night 
there; and they need no candle, neither light of the sun: 
for the Lord God giveth them light: and they shall 
reign forever and ever.'''' 

"The grace of our Lord Jesus Christ be with you all. 
Amen." Rev. 22:5-5,21. 

CONCLUDING XOTE. 

In the quaint words of John Bunyan at the close of 
Part 1 of Pilgrim's Progress I will close: 

"What of my dross thou findest there, be bold 
To throw away, but yet preserve the gold. 
What if rny gold be wrapped up in ore? 
None throws away the apple for the core; 
But if thou shalt cast all away as vain, 
I know not but 'twill make me dream 'gain.' " 



1a 



